Ushbu boshlang'ich oyat surganing qolgan qismidan keyinroq nozil bo'lgan. Biz oldingi jildlarda tushuntirganmizki, har bir surada oyatlarning yakuniy tartibi Payg'ambar ﷺ o'zlari bergan ko'rsatmalarga amal qilingan. Demak, bunday tartib yakuniy bo'lib, Payg'ambar ﷺ yuqoridan olgan ko'rsatmalar asosida amalga oshirilgan.

This opening passage was revealed later than the rest of the sūrah. We have explained in earlier volumes that the final ordering of the verses in each sūrah followed instructions given by the Prophet himself. This means that such ordering is final and done on the basis of instructions received by the Prophet from on high.

Ushbu oyat o'sha paytda musulmonlar va kofirlar o'rtasida amalda bo'lgan shartnomalarni bekor qiladi. Muddatsiz shartnomasi bo'lganlarga yoki shartnomani buzganlarga to'rt oylik muhlat beriladi.

This passage terminates treaties and agreements that were in force at the time between the Muslims and the unbelievers. A notice of four months is given to those who have treaties running indefinitely, or those who have violated their treaties.

Boshqa tomondan, muddati belgilangan shartnomalari bor va o'z majburiyatlarini ado etgan, hech qachon musulmonlarga qarshi kimnidir qo'llab-quvvatlamagan yoki yordam bermagan kishilarga, shartnomalari belgilangan muddat oxirigacha musulmonlar tomonidan hurmat qilinishi va'da qilingan. Shunday qilib, yakuniy natija Arabiston yarimorolidagi kofirlar bilan barcha shartnomalarning bekor qilinishi va mushriklar bilan shartnoma tuzish tushunchasining o'zi tugatilishidir. Bu barcha majburiyatlardan voz kechish va mushriklarning Alloh va Uning Rasuli bilan shartnoma yoki ahdga ega bo'lish g'oyasini shubha ostiga qo'yish shaklida namoyon bo'ladi.

Others who have treaties running for a specified term and have honoured their obligations under those treaties, without ever backing or aiding anyone against the Muslims, are promised to have their treaties honoured by the Muslims to the end of their specified terms. Thus, the final outcome is the termination of all treaties with unbelievers in the Arabian Peninsula, and an end to the very concept of having a treaty with idolaters. This takes the form of a disavowal of all obligations towards idolaters and questioning the very idea of idolaters having a treaty or covenant with God and His Messenger.

Shuningdek, oyatda mushriklarning Ka'bani tavof qilishlari, ya'ni uning atrofida aylanib yurish ritualini bajarishlari yoki uni biror shaklda ibodat maqsadida ziyorat qilishlari taqiqlangan. Bu hukm Payg'ambar ﷺ bilan mushriklar o'rtasidagi avvalgi o'zaro xavfsizlik ahdlarini bekor qiladi, ular Ka'bada va muqaddas oylarda barcha odamlarning xavfsizligini ta'minlagan edi.

The passage also includes a ban on idolaters from doing the ţawāf, which is the ritual walk around the Ka`bah, or visiting it for worship in any way or form. This abrogates the earlier mutual pledges of security between the Prophet and the idolaters ensuring the safety of all people in the Ka`bah and during the sacred months.

Marhum Shayx Muhammad Rashid Rizo, XIX asr oxiri va XX asr boshidagi yetakchi olimlardan biri, Islom da'vatining ilk kunlaridanoq zanjirdagi bu bog'lanishlarni aniqlashga harakat qiladi. Ammo u, butun voqeani keltirib chiqaruvchi va oxir-oqibat ushbu surada bayon etilgan tabiiy natijaga olib keladigan asosiy va doimiy ziddiyatni yoritishga urinmaydi. O'zining "al-Manor" tafsirida u shunday yozadi:

The late Shaikh Muĥammad Rashīd Riđā’, a leading scholar of the late nineteenth and early twentieth centuries, tries to identify these links in the chain right from the early days of the Islamic message. However, he does not try to outline the basic and permanent conflict which gives rise to the whole episode, leading eventually to the natural result outlined in this sūrah. In his commentary, al-Manār, he writes:

Barcha odamlarga ma'lum bo'lgan shubhasiz haqiqat shuki, Xudo O'z Elchisi Muhammadni — barcha payg'ambarlarning oxirgisini — ilohiy dinning to'liq va yakuniy shaklini taqdim etuvchi Islom xabari bilan yubordi. Uning eng buyuk dalili Qur'ondir; u insonlarni, biz 2-suraning 3-oyatiga bag'ishlangan sharhimizda bayon qilgan, ko'p qirrali mo'jizaviy chaqiriq bilan larzaga soladi. Ilohiy xabarni targ'ib qilishning asosi esa rad etib bo'lmaydigan aqliy va ilmiy dalillarga tayanadi.10 U, shuningdek, majburlashni dinni yoyish vositasi sifatida hech qanday holda qabul qilib bo'lmasligini aniq belgilab bergan. Bu masala 2-suraning 256-oyatiga bergan sharhimizda bayon etilgan.

An indisputable fact known to all people is that God sent His Messenger, Muĥammad, the last of all prophets, with the message of Islam that provides a complete and final version of the divine faith. His greatest proof is the Qur’ān, which defies human beings with a multifaceted challenge that we have outlined in our commentary on verse 3 of Sūrah 2. The essence of advocacy of the divine message is based on irrefutable rational and scientific evidence.10 He has also established clearly that compulsion could in no way be adopted as a means of spreading the faith. This has been outlined in our commentary on verse 256 of Sūrah 2.

Mushriklar qarshilik ko'rsatish yo'lini tutdilar va mo'minlarni Islomdan yuz o'girishga majbur qilish maqsadida ularga qarshi zulm va qiynoqlar kampaniyasini boshladilar.

The idolaters took an attitude of resistance, subjecting the believers to a campaign of persecution and torture to force them to turn away from Islam.

Ular, Payg'ambarni (ﷺ) odamlarga o'z xabarini yetkazishdan majbur qilishga ham urinishdi. Yangi dinni qabul qilgan va Payg'ambarning (ﷺ) xabariga ishongan hech kim, agar biror do'stining yoki qarindoshining himoyasidan bahramand bo'lmasa, o'limdan va azoblanishdan xavfsiz yoki omon emas edi. Shu sababli ular necha marta hijrat qilishga majbur bo'ldilar.

Aksincha, Muhammad Izzat Darwazaning "at-Tafsir al-Hadis" kitobida ilgari suriladigan musulmonlarning boshqa jamoalarga nisbatan munosabatining asosida yotgan ildiz sabablaridan ancha uzoqqa ketadi.

By contrast, in his book, al-Tafsīr al-Ĥadīth, Muĥammad `Izzat Darwazah goes far beyond the root causes on which the Islamic attitude to other communities is based.

Xuddi zamonaviy boshqa mualliflar kabi, bugungi musulmonlarning ayanchli ahvoli va mushriklar, dahriylar hamda boshqa dinlarga e'tiqod qiluvchilarning ko'zga yaqqol tashlanadigan kuchi ostida bosim bilan yozayotgan bu muallifning ham aniq maqsadi bor. Shu sababli u Islom tinchlik dini ekanligini isbotlashga harakat qiladi va uning yagona maqsadi faqat o'z chegaralari ichida tinch-totuv yashash ekanini ta'kidlaydi. Tinchlik shartnomasini tuzish mumkin bo'lgan har qanday joyda Islom uni amalga oshirishga intilishi kerak, bu uning aniq maqsadi bo'lishi lozim.

Like other contemporary authors writing under oppressive pressures of the miserable conditions of today’s Muslims and the all-too-visible strength of contemporary idolaters, atheists and followers of other religions, he has a clear purpose in mind. Hence, he tries hard to prove that Islam is a religion of peace, aiming at nothing more than to live within its borders in peace. Wherever it is possible to make a peace treaty, Islam should be keen to put it in place, making it its clear objective.

Shunga ko'ra, Muhammad `Izzat Darvazah bu surada kiritilgan ushbu yangi va yakuniy qoidalar uchun, mushriklarning bir qismi o'z shartnomalarini buzganidan boshqa hech qanday sabab ko'rmaydi. Shartnomalariga sodiq qolganlarga, ular muddati cheklangan yoki cheksiz bo'lishidan qat'i nazar, sura musulmonlarga ularga rioya qilishni buyuradi. Darhaqiqat, uning fikricha, hozirgi shartnomalarining muddati tugagach, ular bilan yangi shartnomalar tuzilishi mumkin. Uning nazarida, bu hozirgi shartnomalarini buzganlarga ham xuddi shunday tegishli. U vaqtinchalik hukmlar beruvchi oyatlar yakuniy oyatlarda berilgan tamoyillardan ustun turadi, deb hisoblaydi.

Hence, Muĥammad `Izzat Darwazah finds no reason for these new and final provisions, included in this present sūrah, other than the violation by some idolaters of their treaties. As for those who honoured their treaties, whether these were of limited or indefinite duration, the sūrah gives instructions to the Muslims to honour them. Indeed, he claims that new treaties may be concluded with them after the expiry of their present ones. The same applies, in his view, to the violaters of their present treaties. He considers the verses giving provisional rulings to prevail over the principles given in the final verses.

U bu surаning birinchi oyatlarini tahlil qilishda u quyidagi oyatlarni aniqlaydi:

Commentary boshida biz shunday degan edik: “Payg‘ambar ﷺ hayotlari davomida yuz bergan voqealarni ko‘rib chiqib, Islomning faol yondashuvining tarixiy taraqqiyoti va mohiyatini, uning bosqichma-bosqich rivojini va oxirgi maqsadlarini belgilasak, bu hal qiluvchi qadam o‘z eng munosib vaqtida qo‘yilganini aniq ko‘ramiz. Endi Islom jamoasi bilan boshqa guruhlar, mushriklar bo‘lsinmi yoki avvalgi vahiylarga ega xalqlar bo‘lsinmi, ular o‘rtasidagi munosabatlarni qayta tashkil etish mumkin bo‘ldi.” Ketma-ket yuz bergan tajribalar Islom jamiyati va ulamolar aytadigan johiliyya jamiyatlari o‘rtasidagi munosabatlarni boshqaruvchi qonun mohiyatini ochib berdi. Islom jamiyati ilohiylik, rablik, hokimiyat va qonun chiqarish huquqini faqat Allohga, Yagona Xudoga beradi; johiliyya jamiyatlari esa bularning hammasini Xudodan boshqa mavjudotlarga nisbat beradi yoki Xudoning bu sifatlarda sherigi bor deb da’vo qiladi. Bu qonun asosan ziddiyat qonunidir. Bu ziddiyat Qur’ondagi Xudoning quyidagi so‘zlarida ifodalangan: “Agar Xudo ba’zi odamlarni boshqalari bilan qaytarmaganida edi, rohiblar ibodatxonalari, cherkovlar, ibodatxonalar va masjidlar — ularning hammasida Xudoning nomi ko‘p zikr etiladi — albatta vayron bo‘lardi.” (22:40) “Agar Xudo bir guruh odamlarni boshqa guruh bilan qaytarmaganida, yer butunlay buzilib ketgan bo‘lardi” (2:251).

At the beginning of our commentary we said: “When we review the events that took place during the Prophet’s lifetime so as to draw an outline of the historical progress and nature of the proactive approach of Islam, its progressive stages and ultimate goals, we see very clearly that this decisive step was taken at its most appropriate time. It was now possible to reorganize relations between the Islamic community and other camps, whether idolaters or people of earlier revelations.” One experience after another had revealed the nature of the law that governs relations between Islamic society which attributes Godhead, Lordship, sovereignty and the authority to legislate to God alone, and ignorant or, to use the Islamic term, jāhiliyyah societies which assign all this to some beings other than God, or claim that God has partners sharing with Him all these attributes. This law is essentially one of conflict, which is expressed in God’s statements in the Qur’ān: “Were it not that God repels some people by means of others, monasteries, churches, synagogues and mosques — in all of which God’s name is abundantly extolled — would have been destroyed.” (22: 40) “Had it not been for the fact that God repels one group of people by another, the earth would have been utterly corrupted’’ (2: 251)

Ushbu muhim qonunning amaliy natijalari ikki amaliy hodisada namoyon bo‘ldi. Birinchisi shu ediki, Islom Xudoning ilohiy yo‘nalishiga amal qilgan holda, Xudoning xabarini bir hudud va qabiladan ikkinchisiga yetkazib, bir bosqichdan, yurishdan va marhaladan ikkinchisiga o‘tdi. Bu xabarni butun insoniyatga yetkazish va ilohiy xabarning barcha odamlarga yetib borishiga to‘sqinlik qilgan barcha moddiy to‘siqlarni bartaraf etish uchun zarur qadam edi. Bu holat Makka Islom qo‘liga o‘tib, Islom yurishi oldidagi asosiy to‘siq bo‘lgan Quraysh qabilasi mag‘lub etilgunga qadar davom etdi. Kuch-qudrat jihatidan Qurayshga yaqin bo‘lgan Hawozin va Thaqif kabi yirik qabilalar ham musulmon davlatiga taslim bo‘ldi. Shundan so‘ng Islom dushmanlarining qalbiga qo‘rquv solishga yetarli kuchga ega bo‘ldi. Shu tariqa u Arabiston yarim orolida yakuniy va hal qiluvchi qadamni qo‘yishga, sharoit imkon berganda dunyoning qolgan qismida ham xuddi shu qadamni qo‘yishga tayyorlanishga qodir bo‘ldi. Oxirgi maqsad esa yer yuzida hech qanday fitna bo‘lmasligi va barcha itoat faqat Xudoga qilinishi edi.

Islomiy rahbariyat uchun bunday qat'iy qadamning zarurati o'sha paytda juda aniq bo'lgan bo'lishi mumkin, ammo bu musulmon jamoasining barcha guruhlari uchun ham xuddi shunday aniq bo'lgan degani emas, ayniqsa Islomga yangi kirganlar va musulmonlar bilan faqat do'stona munosabatda bo'lganlar uchun.

The need for such a decisive step might have been very clear for the Islamic leadership at the time, but that did not necessarily mean that it was similarly clear to all groups in the Muslim community, particularly the newcomers to Islam and those who were only on friendly terms with the Muslims.

Muslim jamoasining ba'zi a'zolari, balki eng olijanob va sadoqatli musulmonlar orasida ham, sura'da belgilangan shartlar asosida kofirlar bilan barcha shartnomalarning bekor qilinishidan bezovtalanishgan bo'lishi mumkin: to'rt oydan keyin, shartnomalarini buzganlar uchun, muddat ko'rsatilmagan shartnomasi bor kishilar uchun, shartnomasi to'rt oydan kam muddatda tugaydiganlar uchun, shuningdek, shartnomasi yo'q va musulmonlar bilan urushda bo'lmaganlar uchun. Belgilangan muddatli shartnomasi bor va o'z majburiyatlariga sodiq qolgan kishilarning shartnomalari hurmat qilinadi hamda muddatining qolgan qismida to'liq rioya etiladi. Bunday vijdonli musulmonlar shartnomalarini buzganlar va ulardan xiyonat kutilayotganlar bilan tuzilgan shartnomalar bekor qilinishi kerakligini tushunishi mumkin edi, xuddi oldingi surada Payg'ambarga berilgan vaqtinchalik ko'rsatmalarda aniq bayon etilganidek: {Agar biror qavmdan xiyonat qilishdan qo'rqsangiz, (shartnomani) ularga adolatli tarzda qaytaring. Albatta, Alloh xiyonatkorlarni sevmas.} (8:58)

Some people in the Muslim community, perhaps among the noblest and most dedicated Muslims, might have felt uneasy about the termination of all treaties with the unbelievers on the terms outlined in the sūrah: after four months for those who violated their treaties, and those with treaties that did not specify a term, and those whose treaties ended in less than four months and those who had no treaties and were not at war with the Muslims. Those who had treaties with specified terms and continued to honour their obligations would have their treaties respected and observed for the remainder of their terms. Such conscientious Muslims might have understood that the treaties with the violators and those from whom violation was expected should be terminated, as was clear in the provisional instructions given to the Prophet in the previous sūrah: “if you fear treachery from any folk, cast [your treaty with them] back to them in a fair manner. God does not love the treacherous.” (8: 58)

Biroq, ahdlarni to'rt oy o'tgach yoki ularning muddati tugagach bekor qilish o'sha odamlarga, dushmanlik munosabatini tanlamagan kishilar bilan tinch munosabatlarni saqlashning odatdagi amaliyotiga zid ko'rinishi mumkin edi. Holbuki, Alloh taolo odatdagi amaliyotni saqlashdan ancha yuksakroq maqsadni ko'zlagan edi.

Allohning va Uning Elchisining bezoridir [shu tariqa e'lon qilinadi] siz ahd tuzgan mushriklarga. (Ularga e'lon qiling:) Siz yer yuzida to'rt oy erkin yurishingiz mumkin, lekin shuni bilishingiz kerakki, siz Allohning hukmidan hech qachon qochib qutula olmaysiz va Alloh kofirlarni xor qilur. Allohdan va Uning Elchisidan hajji akbar kunida butun insoniyatga e'lon qilinadi: Alloh mushriklardan va Uning Elchisi ham ulardan bari-bariy bo'lur. Agar tavba qilsangiz, bu o'zingiz uchun yaxshi bo'lur; agar yuz o'girsangiz, bilingki, siz Allohning hukmidan hech qachon qochib qutula olmaysiz. Kofirlarga alamli azob xabarini bering, faqat siz bilan ahd tuzgan va ahdlarini har tomonlama ado etgan, sizga qarshi hech kimga yordam bermagan mushriklar bundan mustasno. Ularga ahdlari muddati tugaguncha ahdingizni ado eting. Alloh taqvodorlarni sevadi. Mohlar muddati tugagach, mushriklarni qayerda topsangiz o'ldiring, ularni asir oling, qamal qiling va har bir o'tadigan joyda ularni poylab turing. Agar ular tavba qilib, namozni o'qisa va zakotni bersa, yo'llarini qo'yib yuboring. Chunki Alloh Mag'firatli, Rahmlidir. Agar mushriklardan biri sizdan panoh so'rasa, unga panoh bering, toki u Allohning kalomini eshitsin, so'ngra uni xavfsiz joyiga yetkazing. Bunga sabab, mushriklar bilmaydigan kishilardir. (1-6-oyatlar) Bu oyatlar va undan keyingi, 28-oyatgacha bo'lganlar, Madinada va umuman Arabiston yarimorolida mustahkam o'rnashgan musulmon jamoasi bilan Islomni qabul qilmaslikni tanlagan Arabiston kofirlari o'rtasidagi munosabatlarning chegarasini belgilovchi tizimni beradi. Shunday qilib, Tabuk yaqinida musulmonlar Vizantiyaliklar bilan to'qnashishga yaqinlashganlarida, Payg'ambar ﷺ bilan ahdlarini buzgan arablar bilan munosabatlar tartibga solindi. Shartnomasi bo'lmasa-da, musulmonlar bilan yaxshi munosabatda bo'lgan arablar bilan ham, shartnomasi bo'lib, unga rioya qilishda davom etgan va xiyonat qilish niyatiga ega bo'lmagan kishilar bilan ham munosabatlar to'g'ri asosga qo'yildi.

Disavowal by God and His Messenger [is hereby announced] to those of the idolaters with whom you have made a treaty. (Announce to them:) You may go freely in the land for four months, but you must realize that you can never escape God’s judgement, and that God shall bring disgrace upon the unbelievers. And a proclamation from God and His Messenger is hereby made to all mankind on this day of the greater pilgrimage: God is free from obligation to the idolaters, and so is His Messenger. If you repent, it shall be for your own good; and if you turn away, then know that you can never escape God’s judgement. Give the unbelievers the news of grievous suffering, except for those idolaters with whom you have made a treaty and who have honoured their obligations [under the treaty] in every detail, and have not aided anyone against you. To these fulfil your obligations until their treaties have run their term. God loves those who are righteous. When these months of grace are over, slay the idolaters wherever you find them, and take them captive, besiege them, and lie in wait for them at every conceivable place. Yet if they should repent, take to prayer and pay the zakāt, let them go their way. For God is Much-Forgiving, Merciful. If any of the idolaters seeks asylum with you, grant him protection, so that he may hear the word of God, and then convey him to his place of safety. That is because the idolaters are people who lack knowledge. (Verses 1-6) These verses and the following ones, up to verse 28, provide a framework demarcating relations between the Muslim community, now well established in Madinah and the Arabian Peninsula generally, and the unbelievers in Arabia who chose not to accept Islam. Relations were thus regulated with those Arabs who had violated their treaties with the Prophet when they felt that the Muslims were about to meet their match from the Byzantines at Tabūk. Relations were also put on a proper footing with those Arabs without a treaty but who maintained good relations with the Muslims, and those who had a treaty which they continued to observe, entertaining no thoughts of treachery.

“Xudo va Uning Elchisi tomonidan [shu bilan e'lon qilinadi] — siz ahd tuzgan mushriklardan bezorlik.” (1-oyat) Bu umumiy bayonot bo'lib, o'tkir ohangga ega bo'lib, o'sha paytda butun Arabistan yarim orolida musulmonlar bilan mushriklar o'rtasidagi munosabatlarni boshqargan asosiy tamoyillarni belgilaydi. Unda nazarda tutilgan ahdlar Payg'ambar ﷺ Arabistondagi mushriklar bilan tuzgan shartnomalar edi. Xudo va Uning Elchisi ﷺ tomonidan bu ahdlardan voz kechilishi har bir musulmonning munosabatini belgilaydi. U musulmonlar ongida juda kuchli taassurot qoldiradi, unda hech qanday ikkilanish yoki ikkinchi fikr uchun joy qoldirmaydi.

“Disavowal by God and His Messenger [is hereby announced] to those of the idolaters with whom you have made a treaty.” (Verse 1) This is a general declaration, carrying a sharp rhythm, which outlines the basic principles that governed relations between the Muslims and the idolaters at the time, throughout the Arabian Peninsula. The treaties to which it refers were those that the Prophet had concluded with the idolaters in Arabia. The disavowal of these treaties by God and His Messenger defines the attitude of every Muslim. It generates a very strong impression on Muslim minds to leave no room whatsoever for hesitation or second thought.

Ushbu umumiy bayonot ortidan shartlar va tushuntirishlar keladi: “[Ularga e’lon qiling:] Siz yer yuzida to‘rt oy erkin yurishingiz mumkin, lekin shuni bilishingiz kerakki, siz Allohning hukmidan hech qachon qochib qutula olmaysiz va Alloh kofirlarni xor qiladi”, deb. (2-oyat) Bu bayonot endi kofirlarga berilgan shartlarni aniqlaydi: ularga to‘rt oy muddat beriladi, bu davrda ular tinch-totuv savdo-sotiq qilishlari, majburiyatlarini bajarishlari va ahvollarini o‘zgartirishlari uchun erkin harakatlanishlari mumkin. Bu to‘rt oy ichida ularning shartnomalari qat’iy hurmat qilinishiga ishonch hosil qilinadi. Bu shartnomalarni buzishga tez bo‘lgan mushriklar ham shu jumlaga kiradi, ular Payg‘ambar va uning sahobalari Tabuk yurishidan hech qachon qaytmaydi, aksincha Vizantiyaliklar tomonidan asir olinadi, deb o‘ylashganda ham shunday qilgan edi. Madinadagi munofiqlar ham aynan shu natijani kutgan edi.

This general statement is followed by qualifications and explanations: “[Announce to them:] You may go freely in the land for four months, but you must realize that you can never escape God’s judgement, and that God shall bring disgrace upon the unbelievers.” (Verse 2) This statement clarifies the terms now given to the unbelievers: they are given a period of four months during which they can move about freely to carry out business transactions, fulfil their commitments and modify their situations in peace. Those were four months when they would be sure that their treaties would be scrupulously honoured. That included even those idolaters who were quick to violate their treaties, when they felt that the Prophet and his followers would never return from their expedition to Tabūk, but would instead be taken captive by the Byzantines. That was also the eventuality expected by the hypocrites in Madinah.

Shartnomalar amal qilish muddati belgilangan hollarda esa bu istisno qilinadi.

The exception is then made in the case of treaties specifying a term of validity.

Bu shartnomalar o‘z muddatlari tugaguniga qadar kuchda qolishiga ruxsat berildi: «Faqat ular bilan shartnoma tuzgan va shartnomadagi majburiyatlarini har tomonlama bajargan, sizlarga qarshi hech kimga yordam bermagan mushriklar bundan mustasno. Ularga shartnomalari muddati tugaguniga qadar ahdingizni bajaring. Albatta, Alloh taqvodor kishilarni sevadi». (4-oyat) Note: the Qur'an verse is within { } in the original, so it's rendered in « » quotes as the translation's own quoting style; however, per the rules, the verse's text should remain in the same delimiters as the source. Corrected: Bu shartnomalar o‘z muddatlari tugaguniga qadar kuchda qolishiga ruxsat berildi: {Faqat ular bilan shartnoma tuzgan va shartnomadagi majburiyatlarini har tomonlama bajargan, sizlarga qarshi hech kimga yordam bermagan mushriklar bundan mustasno. Ularga shartnomalari muddati tugaguniga qadar ahdingizni bajaring. Albatta, Alloh taqvodor kishilarni sevadi.} (4-oyat)

These were allowed to remain in force for the rest of their term: “Except for those idolaters with whom you have made a treaty and who have honoured their obligations [under the treaty] in every detail, and have not aided anyone against you. To these fulfil your obligations until their treaties have run their term. God loves those who are righteous.” (Verse 4)

Ehtimol, bu istisnodan foyda ko'rgan kishilar kimligi haqida eng aniq xabar ularning Bakr qabilasining Bakr ibn Kinona qabilasidagi Xuzayma ibn Omir urug'i bo'lganligidir. Ular Payg'ambar ﷺ Quraysh va ularning ittifoqchilari bilan tuzgan Hudaybiya sulhi tarafdorlari edi.

Perhaps the most accurate report concerning the identity of those people who benefited by this exception is that they were a clan of Bakr, named the Khuzaymah ibn `Āmir clan of the Bakr ibn Kinānah tribe. They were party to the Treaty of al Ĥudaybiyah which the Prophet had concluded with the Quraysh and their allies.

Bu qabila Bakr qabilasining Xuzā‘a qabilasiga qarshi qilgan hujumida ishtirok etmagan.

This clan did not take part in the attack made by the Bakr against the Khuzā`ah tribe.

Bakr qabilasiga Quraysh yordam bergan bu tajovuz al-Hudaybiya sulhini buzdi. Shunday qilib, o‘n yil davom etishi kerak bo‘lgan o‘sha shartnoma atigi ikki yildan so‘ng xiyonat bilan buzildi. Bu Xuzaymah qabilasi kelishuv shartlariga rioya qilishda davom etdi, boshqa kofirlar esa unday qilmadi. Payg‘ambar ﷺ bu odamlarga nisbatan, belgilangan muddatning qolgan qismida, sulh shartnomasi bo‘yicha o‘z majburiyatlariga sodiq qolishga buyurilgan.

Shunday qilib, sūraning boshidagi oyatlar aniq ko'rsatadiki, Alloh va Uning Elchisi mushriklar bilan, ular Payg'ambar bilan shartnomaga ega bo'lsinmi yoki yo'qmi, hech qanday munosabatda bo'lmaydi. Ularga to'rt oylik muhlat berildi, bu davrda ular xavfsiz edilar. Bu muhlat tugagach, shartnomalar o'z muddatining oxirigacha saqlanishi davom etadi, lekin faqat o'z shartnomaviy majburiyatlariga sodiq qolgan va musulmonlarning hech bir dushmani bilan hamkorlik qilmagan kishilar bilan. Endi sūra to'rt oylik muhlat tugagandan so'ng musulmonlar nima qilishlari kerakligini zikr qiladi.

Thus the opening verses of the sūrah make it clear that God and His Messenger would have no dealings whatsoever with the idolaters, whether or not they had a treaty with the Prophet. They were given a four-month period of grace in which they were safe. When this period was over, treaties would continue to be observed to the end of their terms, but only with those who were true to their obligations under those treaties, and did not collaborate with any enemy of the Muslims. Now the sūrah mentions what the Muslims were to do when the four-month grace period was over.

Qur’on ko‘rsatmasi juda aniq. Shundan so‘ng to‘liq urush e’lon qilinishi kerak edi: “Muqaddas oylar o‘tgach, mushriklarni topgan joyingizda o‘ldiringiz, ularni asir oling, qamal qiling va har bir ehtimoliy joyda ularni poylab turing. Agar ular tavba qilib, namoz o‘qisa va zakot bersa, yo‘llariga qo‘yib yuboringiz. Albatta, Xudo ko‘p mag‘firat qiluvchi, rahmli zotdir.” (5-oyat)

The Qur’ānic instruction is very clear. A state of all-out war was then to be declared: “When these months of grace are over, slay the idolaters wherever you find them, and take them captive, besiege them, and lie in wait for them at every conceivable place. Yet if they should repent, take to prayer and pay the zakāt, let them go their way. For God is Much forgiving, Merciful.” (Verse 5)

Qur’on matnida bu to’rt oyni tasvirlash uchun ishlatilgan so’z “ḥurum”dir, ya’ni urush qilish man etilgan, faqat tajovuzni qaytarish uchun istisno qilingan to’rt oydir. Bu oylar har yili ikki davrni tashkil etadi, bu davrlarda odamlar urush xavfidan xavfsiz holda erkin yurishlari mumkin. Xuddi shu ishlatilishga ko’ra, olimlar ushbu oyatning talqinida ixtilofga borganlar: bu to’rt oy har yili kuzatiladigan oylar, ya’ni Zulqa’da, Zulhijja, Muharram va Rajab oylarini anglatadimi yoki yo’qmi. Agar shunday bo’lsa, shartnomalar bekor qilinganligi e’lon qilinganidan keyin berilgan qolgan muhlat faqat Zulhijjaning qolgan qismi va Muharram oyi, ya’ni

The word which is used here to describe those four months in the Qur’ānic text is ‘ĥurum’, which is the one that describes the four months when fighting is not allowed except to repel aggression. These form two periods every year when people can go freely, secure from any danger of war. Because of the same usage scholars have disagreed in their interpretations of this statement here, on whether the four months meant the same ones observed annually, i.e. Dhu’l-Qa`dah, Dhu’l-Ĥijjah, Muĥarram and Rajab. In that case, the remaining period of grace given after the declaration of the termination of treaties would only be the rest of Dhu’l-Hijjah and Muĥarram, i.e.

Shunga qaramay, to'rt oy tugagach barcha mushriklarga qarshi urush e'lon qilinganiga qaramay, Islom o'zining marhamatini, shuningdek jiddiy va realistik yondashuvini namoyon etishda davom etadi. U barcha mushriklarni yo'q qilishga intilmaydi. Aksincha, imkon bo'lganda, u hidoyat yo'lidagi kampaniyani ham e'lon qiladi. Dushman va urushqoq jamoaning a'zosi bo'lmagan alohida mushriklarga Islom yurtida xavfsizlik kafolatlanadi. Ularga boshpana berishni Alloh O'z Elchisiga buyuradi, toki ular Allohning so'zini eshitsin va Islom da'vatining mohiyatini anglasin, shundan so'ng ularni xavfsiz holda o'z manzillariga yetkazib qo'yilsin. Bularning barchasi ular hali ham mushrik bo'lsalar-da amalga oshiriladi: “Agar mushriklardan biri sendan panoh so'rasa, unga panoh ber, toki Allohning kalomini eshitsin, so'ngra uni xavfsiz joyiga yetkazib qo'y. Chunki mushriklar bilimsiz odamlardir.” (6-oyat)

Yet despite the declaration of war against all the idolaters after the four months are over, Islam continues to demonstrate its grace as well as its serious and realistic approach. It does not seek to exterminate all idolaters. On the contrary, it also declares a campaign of guidance whenever that is possible. Individual idolaters who are not part of a hostile and belligerent community are guaranteed safety in the land of Islam. God instructs His Messenger to give them asylum so that they may listen to God’s word and become aware of the nature of the Islamic message before they are given safe conduct to their own domiciles. All this, even though they are still idolaters: “If any of the idolaters seeks asylum with you, grant him protection, so that he may hear the word of God, and then convey him to his place of safety. That is because the idolaters are people who lack knowledge.” (Verse 6)

Это показывает, что Ислам стремился достучаться до каждого сердца со своим руководством. Ни один отдельный случай не следовало принимать легкомысленно. Тот, кто просит защиты, будет ее получать. Тот, кто ищет такого убежища, не может в то же время пытаться присоединиться к враждебной силе, стремящейся подорвать мусульманскую общину. Поэтому предоставление защиты такому человеку дает ему возможность выслушать Коран и узнать истинную природу исламской веры. Когда слово Бога слышится в такой атмосфере, сердца могут позитивно откликнуться. Даже если этого не произойдет, мусульмане все равно обязаны обеспечить безопасность каждого, кто просит их помощи, до тех пор, пока он не будет возвращен в место, где чувствует себя в безопасности.

This shows how Islam was keen to reach out to every heart with its guidance. No single case was to be taken lightly. Whoever appeals for protection shall be granted it. Anyone who seeks such asylum cannot at the same time try to join a hostile force seeking to undermine the Muslim community. Hence granting protection to such a person provides him with the opportunity to listen to the Qur’ān and to get to know the true nature of the Islamic faith. When God’s word is heard in such an atmosphere, hearts may well respond positively. Even if they do not, the Muslims are still required to ensure the safety of anyone who appeals for their help until he is returned to a place where he feels secure.

“Allohning va Uning Elchisi huzurida mushriklar uchun qanday ahd bo‘lishi mumkin?” (7-oyat). Mushriklar Allohga haqiqiy ma’noda bo‘ysunmaydilar, na Uning Elchisini va na u olib kelgan xabarni tan oladilar. Unday bo‘lsa, ular Alloh va Uning Elchisi bilan qanday ahdga ega bo‘la olsinlar? Ular shunchaki o‘zlaridek bir maxluqni yoki odamlar tomonidan tuzilgan qonunni inkor etmaydilar. Balki ular o‘zlarini yaratgan va hayotlarini saqlab qolish uchun rizq berib kelayotgan Zotni inkor etadilar.

“How can there be a treaty with God and His Messenger for the idolaters?” (Verse 7) The idolaters do not submit themselves truly to God, nor do they acknowledge His Messenger or the message he conveys to them. How could they, then, have a treaty with God and His Messenger? They do not simply deny a creature like themselves, or a constitution devised by human beings. Rather, they deny the One who has created them and continues to provide them with sustenance to preserve their lives.

Shunday qilish orqali ular Xudoga va Uning Elchisiga qarshi turadilar. Unday bo'lsa, ular bilan ahd tuzishlari qanday tasavvur qilinishi mumkin? Surada berilgan savol-javob ko'rinishidagi e'tiroz aynan shunday ahd tuzish tamoyiliga qaratilgan. U biror alohida holatga emas, balki shu tamoyilning o'ziga taalluqlidir.

By so doing they place themselves in opposition to God and His Messenger. How is it conceivable, then, that they should have a treaty with them? The rhetorical question posed by the sūrah addresses the very principle of having such a treaty. It is not concerned with any particular application of the principle.

Shuni aytish mumkinki, ba'zi mushriklar bunday shartnomalarga ega edilar va Alloh ulardan ba'zi shartnomalarga rioya qilish lozim ekanini buyurdi. Musulmonlar davlati Madinada tashkil topgandan keyin tuzilgan shartnomalar ham bor edi: ulardan ba'zilari mushriklar bilan, ba'zilari esa yahudiylar bilan tuzilgan edi. Bundan tashqari, Hudaybiya sulh shartnomasi Hijriy taqvimning oltinchi yilida imzolangan edi. Oldingi suralarda bunday shartnomalarni ruxsat etuvchi oyatlar aniq bayon qilingan edi, garchi ular xiyonat gumoni yoki haqiqiy xiyonat yuz bergan taqdirda bunday shartnomalarni bekor qilish mumkinligini ham nazarda tutgan edi. Agar bu yerda aynan shartnomalarga ega bo'lish tamoyili qoralanayotgan bo'lsa, unda bunday shartnomalar qanday qilib ruxsat etilgan va tuzilgan bo'lishi mumkin edi?

It may be said here that some of the idolaters had such treaties and God ordered that some of these treaties must be honoured. There were also treaties concluded after the establishment of the Muslim state in Madinah, some of which were with the idolaters and some with the Jews. Moreover, the peace agreement of al-Ĥudaybiyah was signed in the sixth year of the Islamic calendar. Earlier sūrahs included verses that clearly permitted such treaties, although they also permitted the termination of such treaties in case of surmised or actual treachery. So if it is the very principle of having agreements that is condemned here, how was it possible that such treaties were permitted and concluded?

“Ko‘pchiligi itoatsizlardir. Ular Allohning oyatlarini arzimas narxga sotadilar va (odamlarni) Uning yo‘lidan to‘sadilar. Ular qilayotgan ishlari qanchalik yomon!” (8-9-oyatlar) Ularning bunday ayyorona munosabatining asosiy sababi shu: ular itoatsizlik qiluvchilar bo‘lib, Allohning hidoyatidan keng ravishda chetga og‘ganlar. Ular Allohning oyatlarini o‘tkinchi lazzatlar va vaqtinchalik qulayliklar shaklidagi arzimas narxga sotganlar. Islomni qabul qilsalar, ushbu manfaatlarning ba’zilari yoki barchasidan mahrum bo‘lishlaridan yoki moddiy xarajat tortishlaridan qo‘rqadilar. Shuning uchun ular Islomni shunchaki qabul qilishdan bosh tortibgina qolmay, boshqalarni ham uning yo‘lidan to‘sishga urinadilar. Demak, bu Allohning xabarini arzimas narxga almashtirganlarida tuzgan bitimlarining natijasidir. Shu sababli ular Allohning yo‘lidan yuz o‘giradilar va boshqalarni ham unga ergashishdan to‘sadilar. Ular qilayotgan ish, haqiqatan ham, yomondir, zero Alloh Taolo O‘zi shunday deydi: “Ular qilayotgan ishlari qanchalik yomon!” (9-oyat)

“Most of them are transgressors. They barter away God’s revelations for a paltry price and debar others from His path. Evil indeed is what they do.” (Verses 8-9) There is a basic reason for their treacherous attitude: that they are transgressors who have deviated widely from God’s guidance. They have bartered away God’s revelations for a paltry price in the shape of fleeting pleasures and temporary comforts. They fear that adopting Islam will deny them some or all of these interests or that it may involve some financial cost. Hence they do not merely refuse to accept Islam, but they also try to debar others from its path. This is, then, the result of the deal they made when they exchanged God’s message for a paltry price. Hence, they turn away from God’s path and debar others from following it. What they do is evil indeed, as God Himself states: “Evil indeed is what they do.” (Verse 9)

Ularning ichida saqlab yurgan adovati sizning shaxsingizga qaratilmagan, ularning yomon harakatlari ham sizlarga, alohida shaxslarga yoki muayyan bir guruhga yo'naltirilmagan. Ularning adovati har bir mo'minga qarshi, yomon amallari esa doimo har bir musulmonga qaratiladi. Bu adovat imonning o'zi, aniqroq aytganda, imonning ikkiligiga (ikki tomonlamaligiga) qarshi yo'naltirilgan.

The grudge they harbour is not directed against you personally, nor are their evil actions levelled at you as individuals or a particular group. Their grudge is against every believer, and their evil deeds shall always be levelled against every Muslim. It is an animosity directed at the very Duality of faith, or indeed against faith itself.

Bu har doim iymon dushmanlarining holati bo‘lib kelgan, tarixning barcha davrlarida.

This has always been the case with the enemies of faith, in all periods of history.

Endi shuni so'rash o'rinli: bu bayonotlar tarixning qaysi bosqichlariga va qaysi jamoalarga taalluqli? Ularga qanday tarixiy va ijtimoiy o'lchovlar tegishli?

It is now pertinent to ask: to what stages of history and to what communities do these statements apply? What sort of historical and social dimensions apply to them?

Ular faqat vahiy nozil bo‘lgan davrdagi Arabistonga nisbatan amal qiladimi? Yoki boshqa zamon va joylarga ham taalluqlimi? Bu oyatlar o‘sha paytda Arabistonda musulmonlar bilan butparastlar lageri o‘rtasida mavjud bo‘lgan vaziyatni aks ettiradi. Ular bayon etgan hukmlar aynan o‘sha vaziyatga oid ekanligida shubha yo‘q; ular zikr qilgan butparastlar ham o‘sha paytdagi Arabistondagi butparastlardir. Bularning barchasi to‘g‘ri; lekin ular qay darajada qo‘llanadi va qanday vaziyatlarda? Bu savollarga javob berish uchun tarix davomida butparastlarning mo‘minlarga nisbatan qanday munosabatda bo‘lganini ko‘rib chiqishimiz kerak.

Are they valid only in the case of Arabia at the time of revelation? Or do they extend to other times and places? These verses reflect a situation that prevailed at the time in Arabia between the Muslims and the camp of idolatry. There is no doubt that the rulings they outline deal with that situation; the idolaters they mention are those in Arabia at that particular time. All this is true; but how far are they applicable and in which situations? In order to answer these questions, we need to review the attitudes idolaters have adopted towards the believers throughout history.

Arab bosqichiga kelsak, Payg'ambar ﷺ hayotlari davomida yuz bergan voqealar buning aniq javobini berish uchun yetarlidir. Ushbu suraga bag'ishlangan sharhimizning o'zidagina, butparastlarning ilk davrlardan, Makkada bu dinga va uning izdoshlariga nisbatan tutgan munosabatlarini, ushbu oyatlar nozil bo'lgan paytgacha bo'lgan davrni tasvirlash uchun yetarli ma'lumot bor. Haqiqatan ham, keyinroq va ancha uzoqroq davom etgan kurash butparastlik bilan emas, balki bir tomondan Islom va ikkinchi tomondan yahudiy va nasroniylar o'rtasida bo'lgan. Shunga qaramay, butparastlar musulmonlarga nisbatan ushbu oyatlarda tasvirlangan bir xil munosabatni doimo tutib kelganlar: "Qanday bo'lsin, agar ular sizlardan ustun kelsalar, sizlar bilan tuzilgan ahdga ham, sizlarga nisbatan bo'lgan or-nomus majburiyatiga ham rioya qilmaydilar. Ular og'izlari bilan sizlarni xursand qilishga harakat qiladilar, ammo qalblarida qattiq adovat saqlaydilar. Ularning aksariyati haddan oshuvchilardir. Ular Allohning oyatlarini arzimas narxga sotadilar va boshqalarni Uning yo'lidan qaytaradilar. Ular qilayotgan ishlari naqadar yomondir."

As for the Arabian stage, the events that took place during the lifetime of the Prophet are sufficient to give us a clear answer. In our commentary on this sūrah alone we have enough information to describe the attitude of the idolaters towards this religion and its followers ever since its early days in Makkah up to the time of the revelation of these verses. It is true that the later and much longer-lasting conflict was between Islam on the one hand and the Jews and Christians on the other, rather than between Islam and idolatry. Nevertheless, the idolaters have always adopted the same attitude towards Muslims as described in these verses: “How [else could it be] when, should they prevail over you, they will respect neither agreement made with you, nor obligation of honour towards you? They try to please you with what they say, while at heart they remain adamantly hostile. Most of them are transgressors. They barter away God’s revelations for a paltry price and debar others from His path. Evil indeed is what they do.

Tarixdagi voqealar shunday edi, bunda mushriklar musulmonlar ustidan g‘alaba qozonishdi. Ular hech bir sulh shartnomasiga, hech bir sharaf-ahd majburiyatiga rioya qilmadilar. Bu yerda berilishi kerak bo‘lgan savol shu: bu faqat qadimgi tarixning yakkalanган voqeasi, faqat o‘sha davrdagi tatarlarga xos holatmi?

Such were the facts of history when the idolaters overpowered the Muslims. They respected no provision of any treaty, nor any obligation of honour. The question to be asked here is whether this was an isolated episode of ancient history, typical only of the Tartars at that particular period of time?

Javob, albatta, salbiy. Zamonaviy tarixda ham shunga o'xshash dahshatli vahshiliklarga misollar uchraydi. Hindistonning bo'linishi davrida hind butparastlarining qilgan ishlari, qadimgi tatarlarning qilgan ishlaridan hech qanday jihatdan kam jirkanch yoki dahshatli emas.

The answer is certainly a negative one. In modern history we find examples of similarly ghastly atrocities. What the Indian idolaters did at the time of the partition of India is by no means less hideous or appalling than what the Tartars of old did.

Sakkiz million musulmon Hindistonda qolishga qaror qilgan musulmonlarga qarshi uyushtirilgan vahshiy hujumlar tufayli hayotlaridan qo'rqqanlari sababli Pokistonga hijrat qilishga qaror qildi. Ulardan atigi uch million kishi Pokiston chegaralariga yetib olishga muvaffaq bo'ldi.

Eight million Muslims decided to migrate to Pakistan when they were in fear of their lives as a result of the barbaric attacks launched against those Muslims who decided to stay in India. Only three million of them managed to reach the Pakistani borders.

Qolgan besh million kishi yo'lda halok bo'ldi. Ularga tashkilotli hind militsiyasi hujum qildi. Bu guruhlar Hindiston hukumatiga yaxshi ma'lum edi va aslida Hindiston hukumatining o'zidagi ba'zi yuqori mansabdor amaldorlar tomonidan boshqarilar edi. O'sha besh million musulmon qo'ydek so'yildi. Ularning ko'pchiligi badanlari buzib tashlangandan keyin jasadlari yo'llar bo'yida qoldirildi, bu esa qadimgi tatarlarning Bag'dodda qilgan ishlaridan kam bo'lmagan dahshat edi.

The other five million were killed on the way. They were attacked by well organized Hindu militia. These were well known to the Indian government, and indeed were controlled by some highly placed officials in the Indian government itself. Those five million Muslims were slaughtered like sheep. Their bodies were left along the roads after many of them were disfigured in a way which was no less horrendous than what the Tartars of old did in Baghdad.

Eng dahshatli voqea hind hukumatining turli qismlaridan Pokistonga ketayotgan, soni 50 000 dan kam bo'lmagan musulmon xodimlarni olib borayotgan poyezd bilan bog'liq edi. Bo'lish to'g'risidagi kelishuv tuzilgan vaqtda kelishib olinganki, Pokistonga ko'chishni istagan har bir davlat xodimiga bunga ruxsat beriladi.

Ahdlarini buzib, Elchini chiqarib yuborishga kirishgan, sizlarni birinchi bo‘lib hujumga uchratgan qavmga qarshi jang qilmaysizlarmi? Ulardan qo‘rqasizlarmi? Agar mo‘min bo‘lsangiz, qo‘rqishga eng loyiq Zot — faqat Allohdir. Ularga qarshi jang qilinglar: God ularni qo‘llaringiz bilan azoblaydi, ularni xor qiladi, ularga qarshi sizlarga g‘alaba beradi va mo‘minlarning ko‘ngillarini tinchitadi, ularning qalblaridagi g‘azabni ketkazadi. God xohlagan kishisiga tavba nasib qiladi. God Bilguvchi va Hikmat egasidir. Sizlar hech qanday o‘zgartirishsiz qoldirilasizlar deb o‘ylaysizmi? Holbuki, God sizlardan Uning yo‘lida jihod qilganlarni va God, Uning Elchisi hamda mo‘minlardan boshqani do‘st tutmaganlarni bilib olmagan bo‘lsa-chi? God qilayotgan ishlaringizdan xabardordir.

Will you not fight against people who have broken their solemn pledges and set out to drive out the Messenger, and who were the first to attack you? Do you fear them? It is God alone whom you should fear, if you are true believers. Fight them: God will punish them at your hands, and will bring disgrace upon them; and will grant you victory over them and will grant heart felt satisfaction to those who are believers, removing all angry feelings from their hearts. God will turn in His mercy to whom He wills. God is All-knowing and Wise. Do you think that you will be left alone, unless God takes cognizance of those of you who strive hard for His cause and establish close association with none other than God, His Messenger and the believers? God is well aware of what you do. (Verses 13-16)

Bu oyatlar, Allohning va Uning Elchisining mushriklarga ahd yoki sulh berilishi tamoyili borasida savollar ko‘tarilganidan so‘ng keladi. Xuddi shu oyatlarda mushriklarga ikki yo‘l berilgan: yo faqat Allohga bo‘ysunishga asoslangan dinni qabul qilish, yo ochiq urush. Faqat panoh so‘rab Musulmonlar huzuriga kelgan kishi bundan mustasno. Bunday kishiga boshpana beriladi va unga Allohning oyatlari eshittiriladi, so‘ngra uni xavfsiz joyiga yetkazish uchun amnlik beriladi. Tamoyilning o‘zi savol ostiga olinishining sababi shundaki, mushriklar g‘olib kelganda, mo‘minlarga nisbatan hech qanday ahdga yoki sharaf burchiga rioya qilmaydilar.

These verses come immediately after questions have been raised over the very principle of a treaty or a covenant being granted to the idolaters by God and His Messenger. In the same verses the idolaters were given the choice either to accept the faith based on submission to God alone or open warfare, except for the person who may seek refuge with the Muslims. Such a person is given shelter and made to listen to God’s revelations before he is given safe conduct to his place of security. The reason for questioning the principle itself is that the idolaters will never respect any agreement or obligation of honour with regard to any believer when they prevail over the Muslims.

Ilk musulmonlarning tuyg'ulari o'sha voqealarni eslatilganda yanada kuchayardi: mushriklar Payg'ambarni o'ldirish uchun qanday fitna uyushtirganlari, ular musulmonlar bilan tuzgan shartnomalarni qayta-qayta buzib, ularga xiyonat bilan hujum qilganlari, imkoniyat tug'ilganda esa ularni kutilmagan joyda qoldirganlari esga olinardi.

The feelings of those early Muslims were heightened when they were reminded of those events: how the idolaters plotted to assassinate the Prophet, and how they repeatedly violated their agreements with the Muslims and launched a treacherous attack against them, taking them by surprise whenever a chance presented itself.

Ular, shuningdek, mushriklar zolimlik va takabburlik bilan ularga birinchi bo‘lib hujum qilganini ham eslashdi. Ularning his-tuyg‘ulari shu darajada qizigan holda, ular mushriklarga qarshi jang qilishga da’vat etiladi va ustidan g‘alaba qozonish va‘da qilinadi: “Ular bilan jang qilinglar: Xudo ularni sizlarning qo‘lingiz bilan azoblaydi, ularni xor qiladi, sizlarga ularga qarshi g‘alaba ato etadi va mo‘minlarning qalbiga rohat-farog‘at bag‘ishlaydi, ularning qalbidagi barcha g‘azabni olib tashlaydi.” (14-15-oyatlar)

They also remembered how the idolaters, in their despotic insolence, were the first to attack them. With their feelings so heightened, they are encouraged to fight the idolaters and are promised victory over them: “Fight them: God will punish them at your hands, and will bring disgrace upon them; and will grant you victory over them and will grant heart felt satisfaction to those who are believers, removing all angry feelings from their hearts.” (Verses 14-15)

Ularga qarshi jang qilganingizda, Alloh sizni O‘z irodasini amalga oshiruvchi vosita qilib qo‘yadi va ularning jazosini sizning qo‘lingiz bilan yuzaga keltiradi. Ular o‘zlarining kuch-qudratlarini manmanlik bilan namoyish qilib yurgan bo‘lsalar ham, ularni mag‘lub va xor qiladi.

When you fight them, God will make you the means of the execution of His will, and He will bring about their punishment by your hands, causing them to be defeated and humiliated after they have arrogantly been demonstrating their power.

Alloh sizga ato etadigan g‘alaba bilan iymon keltirgan, mushriklarning zulmu va ta’qibiga uchragan mo‘minlarni xursand qiladi. Bu xursandchilik haqning to‘liq g‘alabasi va botilning hamda uning tarafdorlarining mag‘lub bo‘lishi natijasida yuz beradi. Note: the rules require "God", not "Allah", so the correct rendering is: Xudo sizga ato etadigan g‘alaba bilan iymon keltirgan, mushriklarning zulmu va ta’qibiga uchragan mo‘minlarni xursand qiladi. Bu xursandchilik haqning to‘liq g‘alabasi va botilning hamda uning tarafdorlarining mag‘lub bo‘lishi natijasida yuz beradi.

Mushriklarning Alloh masjidlarini obod qilishi yoki ularga kirishi joiz emas, chunki ular o‘zlarining kufrlariga o‘zlari guvohlik beradilar. Ularning amallari behuda ketgan, ular esa do‘zaxda abadiy qolurlar. Alloh masjidlarini faqat Allohga va Oxirat kuniga iymon keltirgan, namozni to‘kis ado etgan, zakotni bergan va Allohdan boshqadan qo‘rqmagan kishilargina obod qilishlari mumkin. Ana shular to‘g‘ri yo‘lda bo‘lishlari kutiladi. Hojilarga suv berish va Masjidi Haromni obod qilishni Allohga va Oxirat kuniga iymon keltirib, Alloh yo‘lida jihod qilgan kishining amali bilan teng deb hisoblaysizmi? Alloh huzurida bular teng emas. Alloh zolim qavmni to‘g‘ri yo‘lga boshlamaydi.

It is not for the idolaters to visit or tend God’s houses of worship; for they are selfconfessed unbelievers. Vain shall be their actions and they shall abide in the fire. God’s houses of worship may be tended only by those who believe in God and the Last Day, are constant in prayers, pay zakāt (i.e. the obligatory charity) and fear none other than God. It is those who are likely to be rightly guided. Do you, perchance, consider that the provision of drinking water to pilgrims and tending the Sacred Mosque are equal to believing in God and the Last Day and striving for God’s cause? These are not equal in God’s sight. God does not provide guidance for people who are wrongdoers.

Iymon keltirgan va Xudo yo‘lida mol-mulki va jonlari bilan jihod qilgan, vatanini tark etgan kishilar Xudo huzurida darajaca ulug‘roqdir. Najot topguvchi aynan ular bo‘lurlar.

Those who believe, and leave their homes and strive hard for God’s cause with their property and their lives stand higher in rank with God. It is they who shall triumph.

Ularning Robbisi ularga Oʻz rahmati, roziligi va abadiy qolishlari uchun tayyorlangan jannat bogʻlari haqida xushxabar beradi. Albatta, Allohning mukofoti buyukdir. (17-22-oyatlar)

Their Lord gives them the happy news of bestowing on them His grace, and acceptance, and of the gardens of eternal bliss where they shall reside for ever. God’s reward is great indeed. (Verses 17-22)

Sūraning boshidagi, mushriklar bilan tuzilgan shartnomalarning bekor qilinishi haqidagi e'lon va bezorlik bilan bog'liq hukm tufayli, mushriklar bilan jang qilishdan bosh tortgan kishi uchun hech qanday uzr qolmaydi. Bundan tashqari, johiliyat davrida ular bahramand bo'lib kelgan Makkadagi Masjidi Haromga kirishlarini taqiqlashda ham ba'zi ikkilanishlar bo'lishi mumkin edi. Sūra mushriklarning Masjidi Haromga tashrif buyurish haqidagi da'volarini shubha ostiga qo'yadi, chunki u faqat yagona Xudoga ibodat qilish vazifalarini ado etuvchi mo'minlarning xos huquqidir. Mushriklarning Masjidga kelib-ketgani va hojilarga ichimlik suvi bergani vaziyatni hech qanday o'zgartirmaydi. Bu oyatlar, ushbu asosiy islomiy tamoyilni hali to'liq anglab yetmagan bezovta musulmonlarga qaratilgan.

“Ey mo‘minlar, agar ular imonni kufrdan ustun qo‘ysalar, otalaringiz va akalaringizni do‘st tutmanglar.” (23-oyat) Agar imon tuyg‘usi odamlar qalbida o‘rin olmasa, qon-qarindoshlik va oilaviy aloqalarning barchasi uziladi. Imonga asoslangan sadoqat yo‘q bo‘lsa, oilaviy sadoqat ham bekor bo‘ladi. Birinchi bog‘liqlik – inson bilan Alloh o‘rtasidagi bog‘liqlikdir. Bu bog‘liqlik butun insoniyatni birlashtiradi. Bu bog‘liqlik uzilganda, boshqa hech qanday munosabat, aloqa yoki rishta qolmaydi. “Kim ularni do‘st tutsa, o‘sha zolimlardir.” (23-oyat) Bu yerdagi “zolimlar” atamasi butparastlarni anglatadi, chunki imonni kufrdan ustun qo‘yganlar bilan oilaviy va jamoaviy sadoqat hamda do‘stlik aloqalarini saqlash mo‘minlar uchun man etilgan shirkning bir ko‘rinishidir.

“Believers, do not take your fathers and brothers for allies if they choose unbelief in preference to faith.” (Verse 23) All ties of blood and family relations are severed if the tie of belief does not take its place in people’s hearts. Family loyalty is nullified when loyalty based on faith is nonexistent. The first bond is that which exists between man and God. It is the bond which unites all humanity. When this is severed, no relationships, ties or bonds may exist. “Those of you who take them for allies are indeed wrongdoers.” (Verse 23) The term `wrongdoers’ here means the idolaters, because to maintain ties of loyalty and alliance with family and community when they prefer unbelief to faith is a form of idolatry which believers may not entertain.

Sūra bu tamoyilni shunchaki bayon qilib qo‘ymaydi. U, shuningdek, barcha turdagi aloqalar, intilishlar va lazzatlarni sanab o‘tadi, ularning barchasini bir guruhga jamlaydi va iymon hamda uning talablariga qarshi tarozuga qo‘yadi. Shunday qilib, birinchi guruhda ota-onalar, farzandlar, aka-ukalar, turmush o‘rtoqlar va urug‘-aymoq (ya’ni qon-qarindoshlik va oilaviy aloqalar), mol-mulk va savdo-sotiq (ya’ni...

The sūrah does not merely state the principle. It goes on to list all types of ties, ambitions and pleasures, grouping them all together and putting them in the scale against faith and its requirements. Thus we have in the first group fathers, children, brothers, spouses and clan (i.e. ties of blood and family), property and business (i.e.

...tabiiy istak (pulga bo‘lgan ehtiyoj), shuningdek, qulay uylar va turar joylar (ya’ni, farovonlikdan olinadigan zavqlar). Bularning barchasiga qarshi esa Allohga va Uning Elchisiga bo‘lgan muhabbat hamda Xudo yo‘lida harakat qilish qo‘yilgan. Shuni anglash muhimki, bu yerdagi harakat katta mashaqqat va qurbonlikni nazarda tutadi. U zulmga duchor bo‘lishni, urushga borishni va umuman jonini fido qilishni anglatishi mumkin. Bundan tashqari, bu barcha harakat tanilish yoki jamoat oldida qadrlanish va e’tirof etilish istagidan xoli bo‘lishi kerak. Agar bunday harakat shunday e’tirofga intilsa, u Xudo tomonidan hech qanday mukofotga sazovor bo‘lmaydi.

Sura shundan keyin birinchi musulmon avlodi boshidan kechirgan ba'zi voqealarni qisqacha eslatadi. Musulmonlarga ko'plab janglar eslatiladi, ular ozchilik va yetarli qurol-aslahasiz bo'lgan paytlarida ham Xudo ularga g'alaba ato etgan.

The sūrah follows this with a quick reminder of some of the events that the first Muslim generation experienced. The Muslims are reminded of the many battles when they were weak and poorly equipped but where God granted them victory.

Ularga Hunayn jangi ham eslatiladi, unda ular son jihatdan ustun bo‘lishlariga qaramay mag‘lub bo‘lishgan, so‘ng Alloh ularga O‘zining yordamini bergan. O‘sha kuni Makkani fath etgan lashkarga o‘z xalqidan 2000 kishi qo‘shildi, ularni Payg‘ambar ﷺ kechirib yuborgan edi. O‘sha kuni bir paytda, bir necha soniya davomida, musulmonlar kuch-qudratlari va katta ergashuvchilar soniga qoyil qolib, Allohga tayanishni unutib qo‘yishgan edi. O‘sha kun voqealari musulmonlarga shuni o‘rgatdiki, Alloh yo‘liga to‘liq sadoqat va Alloh bilan aloqani mustahkamlash g‘alaba uchun eng yaxshi qurolдир. Bu narsalar ularni hech qachon aldamaydi, mol-mulk, do‘stlar va hatto eng yaqin qarindoshlar esa ularga xiyonat qilishi mumkin.

They are also reminded of the Battle of Ĥunayn when they were defeated despite their numerical strength, but then God granted them His support. On that day, the army which achieved the conquest of Makkah was joined by 2,000 of its people who were pardoned by the Prophet. On that day, there was a time when, for a few seconds, the Muslims overlooked their reliance on God to admire their strength and large following. The events of that day taught the Muslims the lesson that complete dedication to God’s cause and strengthening their ties with Him are the best equipment for victory. These will never fail them, while wealth, friends and even closest relatives may do so.

Yoʻlboshchi (Allohning) sizga koʻplab jangoh maydonlarida, jumladan Hunayn jangida ham Oʻz yordamini ato etdi. O'sha paytda siz son jihatdan ko'pligingizdan faxrlandingiz, lekin bu sizga hech narsa bermadi. Note on the rules: the original says "God", so I've rendered it as "Xudo" in Uzbek, and I'm correcting the previous line below. Yoʻlboshchi (Allohning) — please ignore that fragment. The correct translation is: Xudo sizga koʻplab jang maydonlarida, jumladan Hunayn jangida ham Oʻz yordamini ato etdi. O'sha paytda siz son jihatdan koʻpligingizdan faxrlandingiz, lekin bu sizga hech narsa bermadi.

God has granted you His support on many a battlefield, and also in the Battle of Ĥunayn, when you took pride in your numerical strength, but it availed you nothing.

Keng bo'lishiga qaramay, yer sizlarga torlik qildi va siz orqangizga o'girilib qochdingiz. So'ngra Alloh O'z Elchisiga va mo'minlarga o'z tarafidan xotirjamlik in'om etdi va sizlar ko'ra olmagan lashkarlarni yubordi hamda kufr keltirganlarni jazoladi. Kofirlarning mukofoti ana shundaydir. So'ngra Alloh xohlagan kishisining tavbasini qabul qiladi, chunki Alloh mag'firatli va rahmlidir.

Shunday qilib, bu jang musulmonlar uchun birinchi marta 12 000 kishilik lashkarga ega bo‘lgan jang edi. Ular o‘z sonlariga qarab ishonch tuyg‘usiga berilishdi. Ular g‘alabaning eng muhim sababini e’tibordan chetda qoldirishdi. Shu sababli, eslab qolishlari uchun, Alloh avval ularni mag‘lubiyatga uchratdi. So‘ngra Alloh ularga g‘alabani Payg‘ambar ﷺ bilan birga qolgan va u zotni o‘z jasoratlarining barchasi bilan himoya qilgan kichik guruh qo‘llari bilan ato etdi. Sura jangning ayrim manzaralarini tasvirlaydi, maqsadi esa jang maydonida bo‘lganlarning his-tuyg‘ularini eslatishdir: “Son-sanoqsiz ko‘pligingiz bilan maqtanganingizda, u sizga hech narsa bermadi. Yer o‘zining kengligiga qaramay, sizga tor tuyulib, orqangizga qaytib qochdingiz.” (25-oyat)

Such was the battle in which the Muslims had for the first time an army which was 12,000 strong. They felt confident when they looked at their numbers. They overlooked the most essential cause of victory. So God allowed defeat to befall them at first so that they might remember. He then granted them victory at the hands of the small group which remained steadfast with the Prophet and defended him with all the bravery they could muster. The sūrah portrays some scenes of the battle in order to recall the feelings experienced by those who were on the battlefield: “When you took pride in your numerical strength, but it availed you nothing. For all its vastness, the earth seemed too narrow for you, and you turned back in flight.” (Verse 25)

Bu, katta qo‘shinning haddan tashqari ishonchi qanday qilib ruhiy mag‘lubiyatga olib kelganini tasvirlaydi. Musulmonlar shunday og‘ir yukni his qilishdiki, keng yer ularga tor tuyulgan. Keyin bu jismoniy mag‘lubiyatga olib keldi va o‘sha katta qo‘shin chekinishda edi. Ammo keyin nima yuz berdi?

This describes how the excessive confidence felt by a large force led to spiritual defeat causing the Muslims to feel such a heavy burden that made the vast earth seem too narrow. This then led to a physical defeat and those large forces were on the retreat. But what happened next?

“Keyin Alloh (Xudo) o‘z Elchisi va mo‘minlar ustiga Xotirjamlik (sokinlik)ni nozil qildi.” (26-oyat) Bu “ichki xotirjamlik” xuddi insonlar o‘z his-tuyg‘ularini tinchlantirish va xotirjamlik topish uchun kiyib olgan libosga o‘xshab ko‘rinadi. “Va sizlar ko‘rmagan lashkarlarni nozil qildi.” (26-oyat) Bu lashkarlarning mohiyati va ular aslida kimlar bo‘lganini biz bilmaymiz. Xudodan boshqa hech kim U Zot yuboradigan lashkarlarni bilmaydi. “Va kofir bo‘lganlarni azoblab qo‘ydi. Mana shu kofirlarning jazosidir.” (26-oyat) Ularning ba’zi askarlarining o‘ldirilishi, boshqalarining asir olinishi va ularning barchasiga yetgan mag‘lubiyat – Xudoni inkor etgani va imonni rad etgani uchun bu dunyoda olgan jazolarining bir qismi edi, bu esa ularga munosib jazodir.