Isoga va uning onasiga ato etilgan ne'matlar bilan birga, ushbu sura Xudoning uning izdoshlariga bergan ba'zi ne'matlarini va Xudo uni qo'llab-quvvatlagan mo''jizalarni, shogirdlari ko'zi bilan ko'rganidek, hikoya qiladi.
In addition to the favours bestowed on Jesus and his mother, the sūrah relates some of the favours God granted to his followers, and the miracles with which God supported him, as seen by his disciples.
Hawariylar dedilar: “Ey Maryam o‘g‘li Iso! Parvardigoring bizga osmondan bir ziyofat (dasturxon) tushira oladimi?” U: “Agar haqiqatan mo‘min bo‘lsangiz, Allohdan qo‘rqing”, dedi. Ular: “Undan yeymiz, shunda qalblarimiz tinchlanadi, bizga rostini aytganingizni bilamiz va unga guvoh bo‘lamiz”, dedilar.
Maryam o‘g‘li Iso aytdi: “Ey, Parvardigorimiz Alloh! Bizga osmondan bir ziyofat (dasturxon) tushir. U bizning, ya’ni birinchimiz va oxirgimiz uchun bir ayyom (bayram) bo‘lsin va Sendan bir belgi bo‘lsin. Bizni rizqlantir, Sen rizq beruvchilarning eng yaxshisisan.”
Alloh aytdi: “Men uni sizlarga tushirurman.”
The disciples said: “Jesus, son of Mary! Can your Lord send down to us a repast from heaven?” He answered: “Fear God, if you are truly believers.” Said they: “We desire to eat of it, so that our hearts are reassured and that we know that you have spoken the truth to us, and that we may be witness of it.” “God, our Lord,” said Jesus, son of Mary, “send down upon us a repast from heaven: it shall be an ever- recurring feast for us — for the first and the last of us — and a sign from You. And provide us our sustenance, for You are the best provider” God replied: ‘I am sending it down to you.
Lekin sizlardan kim buningdan keyin kufr keltirsa, unga dunyodagi hech kimga solmagan azobni solaman.” (112-115-oyatlar)
But whoever of you disbelieves after this, I shall inflict on him suffering the like of which I have not inflicted on anyone in the world.” (Verses 112-115)
Bu muloqot Isoning xalqi va ularning elitasi, ya'ni shogirdlari haqida bizga bir narsani ochib beradi. Biz ko'rayapmizki, ular bizning Payg'ambarimizning sahobalaridan keskin farq qilgan. Ular Alloh tomonidan Unga va Uning Elchisi, Maryamning o'g'li Isoga iymon keltirishga ilhomlantirilgan shogirdlar edi. Ular shunday qildilar va o'z imonlariga guvoh bo'lishi uchun Isodan so'radilar. Shunga qaramay, Isoning ko'rsatgan barcha mu'jizalarini ko'rganlaridan keyin ham, uning haqiqatgo'yligiga o'zlarini ishontirish va buni o'rnidan keladiganlarga guvohlik berish uchun yana bir mu'jiza so'radilar.
This dialogue reveals to us something about Jesus’s people, and the elite among them, i.e. his disciples. What we find is that they differed greatly from our own Prophet’s Companions. Those were the disciples inspired by God to believe in Him and His Messenger, Jesus, son of Mary. They did so and called on Jesus to witness the fact of their faith. Yet even after all the miracles they saw Jesus performing, they still requested another miracle so as to reassure themselves about his truthfulness and to bear witness about it to those who would succeed them.
Muhammad ﷺning sahobalari esa, imonga kelib, Allohga bo‘ysunganlaridan keyin, unga hech qachon bitta mo‘jiza ko‘rsatishni so‘ramaganlar. Ular imonning baxti va quvonchini tatib ko‘rganlaridan so‘ng, qalblari iymonga to‘lgan edi. Ular Allohning Elchisiga ishonishdi va uning da’vatining haqligiga dalil so‘ramadilar. Ular uning rostgo‘yligiga Qur’ondan boshqa hech qanday mo‘jiza ko‘rsatilmasdan guvohlik berdilar.
Muĥammad’s Companions, on the other hand, never asked him for a single miracle after they had accepted the faith and submitted themselves to God. Their hearts were full of faith, once they had experienced the happiness and joy of it. They believed God’s Messenger and asked him for no more proof of the truth of his message. They testified to his truthfulness with no miracle shown to them other than the Qur’ān.
Shunday qilib, Iso alayhissalomning shogirdlari bilan Muhammad ﷺ ning sahobalari o‘rtasidagi keng tafovut ana shunday. Ularning darajalari bir-biridan juda uzoq; ammo ikkalasi ham Allohga bo‘ysungan va agar U xohlasa, ikkalasi ham Uning huzurida qabul qilingan. Biroq ularning darajalari o‘rtasidagi masofa hanuz katta bo‘lib qolaveradi.
Such is the wide gulf between Jesus’s disciples and Muĥammad’s Companions (peace be upon them both). Theirs are two widely different levels; yet both have submitted to God, and both are accepted by Him, if He so pleases. But their levels remain wide apart.
"Ziyofat" hikoyasi, ya'ni Qur'ondagi Ziyofat (al-Moida) qissasi xristian Muqaddas Kitoblarida zikr etilmagan. Iso alayhissalomdan ancha keyin yozilgan Injillarda ham u haqida xabar berilmagan. Shu sababli bu Injillarni Alloh Taolo tomonidan vahiy qilingan haqiqatning ishonchli bayoni deb bo'lmaydi. Bu Injillar faqat avliyolarning Iso hikoyasi haqidagi rivoyatlaridir. Ular Iso alayhissalomga Xudo tomonidan nozil qilingan Injilning matni emas.
The story of the Repast, as told in the Qur’ān, is not mentioned in Christian Scriptures. It is not reported in the Gospels written long after Jesus. Thus, they cannot be taken as a reliable statement of the truth revealed by God Almighty. These Gospels are only reports by saints of the story of Jesus. They are not the text of the Gospel, or the Injīl that God revealed to Jesus.
Biroq, bu kitoblarda Ziyofat (Repast) haqida boshqacha xabar berilgan. Matto 15:32 da quyidagi xabar keltirilgan: “Shunda Iso shogirdlarini oldiga chaqirib dedi: ‘Men bu olomonga achinayapman, chunki ular uch kundan beri men bilan birga, va ularning yeyishga hech narsasi yo‘q; ularni ochlikda jo‘natib yubormoqchi emasman, aks holda yo‘lda holsizlanib qolishlari mumkin.’ Shogirdlar unga dedilar: ‘Bu cho‘lda shuncha katta olomonni to‘yg‘azish uchun qayerdan yetarlicha non topamiz?’ Iso ulardan so‘radi: ‘Sizlarda necha dona non bor?’ Ular javob berdilar: ‘Yetti dona va bir necha kichik baliq.’ Keyin u olomonga yerga o‘tirishni buyurdi, yetti dona non va baliqlarni oldi; shukr aytib, ularni sindirdi va shogirdlariga berdi, shogirdlar esa olomonga tarqatdilar. Ularning hammasi yeb to‘ydi; qolgan sindiqlarni esa yetti savat to‘ldirib yig‘ishtirdilar. Yegan erkaklar to‘rt ming kishi edi, ayollar va bolalardan tashqari.” Boshqa Injillarda ham shunga o‘xshash xabarlar berilgan.
However, these books include a different report on the Repast. In 15: 32 of Matthew, the following report is given: “Then Jesus called his disciples to him and said, ‘I have compassion for the crowd, because they have been with me now for three days and have nothing to eat; and I do not want to send them away hungry, for they might faint on the way.’ The disciples said to him, ‘Where are we to get enough bread in the desert to feed so great a crowd?’ Jesus asked them, ‘How many loaves have you?’ They said, ‘Seven, and a few small fish.’ Then ordering the crowd to sit down on the ground, he took the seven loaves and the fish; and after giving thanks he broke them and gave them to the disciples, and the disciples gave them to the crowd. And all of them ate and were filled; and they took up the broken pieces left over, seven baskets full. Those who had eaten were four thousand men, besides women and children.” Similar reports are given in other Gospels.
Ba'zi tobe'iyn olimlari, ya'ni Sahobalar avlodidan bo'lgan Mujohid va al-Hasan kabi olimlar, Ma'da dasturxoni tushirilmagan deb hisoblaydilar. Ular aytadilar: shogirdlar Xudoning "Men uni sizlarga tushirmoqchiman. Lekin ulardan kimki bundan keyin inkor qilsa, dunyodagi hech kimga ravo ko'rmagan azob bilan uni azoblayman" degan so'zini eshitib qo'rqqanlaridan so'ng, uning tushirilishini boshqa so'ramadilar (115-oyat).
Some scholars of the generation following the Prophet’s Companions, i.e. Tābi`īn, like Mujāhid and al-Ĥasan, believe that the Repast was not sent down. They say that when the disciples were afraid at hearing God’s statement, “I am sending it down to you. But whoever of you disbelieves after this, I shall inflict on him suffering the like of which I have not inflicted on anyone in the world.” (Verse 115), they no longer asked for it to be granted.
Ibn Kasir o‘zining Qur’on tafsirida bir qancha olimlarning so‘zlarini keltiradi. U Mujohiddan rivoyat qiladi: “Bu faqat Alloh tomonidan berilgan bir misol edi, lekin hech narsa nozil qilinmagan.” Mujohidning yana bir rivoyatida aytiladi: “Ularga to‘la ovqatli dasturxon taklif qilindi, lekin ularga kufr keltirsalar, og‘ir azobga duchor bo‘lishlari aytilgach, ular buni rad etdilar. Ular bu narsa bilan hech qanday aloqa qilishni istamadilar.” Al-Hasan ham bu fikrni bildiradi, u shunday degan deb rivoyat qilinadi: “Shogirdlarga: ‘Sizlardan kim bundan keyin kufr keltirsa, men unga dunyodagi hech kimga solmagan azobni solaman’, deyilganda, ular: ‘Bizga bu kerak emas’, dedilar. Shunday qilib, u nozil qilinmagan.” Biroq ko‘pchilik salaf olimlari nozil qilinganiga ittifoq qilganlar, chunki Alloh shunday degan: “Men uni sizlarga nozil qilaman.” Allohning va’dasi doimo amalga oshadi. Shuning uchun biz ziyofat haqida faqat Qur’onda bayon qilinganini qabul qilamiz.
In his commentary on the Qur’ān, Ibn Kathīr quotes several statements by scholars. He quotes Mujāhid as saying: “This was merely a parable given by God, but nothing was sent down.” Another quotation by Mujāhid says: “They were offered a table full of food, but they refused it when they were told that they would be severely punished should they disbelieve. They did not want to have anything to do with it.” Al-Ĥasan also expresses the view that it was not sent down. He is reported to have said: “When the disciples were told, ‘Whoever of you disbelieves after this, I shall inflict on him suffering the like of which I have not inflicted on anyone in the world,’ they said, ‘We have no need for it.’ Thus, it was not sent down.” The majority of early scholars, however, agree that it was sent down, because God said: “I am sending it down to you.” God’s promise always comes true. We, therefore, take only what the Qur’ān has stated concerning the Repast.
Shunday qilib, Qiyomat kuni Iso ibn Maryam xalqi oldida, barcha mavjudotlar tomosha qilib turganda, Xudo unga Oʻzining neʼmatlarini eslatadi: “Hawariylar aytdilar:”
Thus, God reminds Jesus, son of Mary, of His favours when he stands in front of his people on the Day of Judgement, with all creatures looking on: “The disciples said:
“Ey Maryamning o‘g‘li Iso! Parvardigoring bizga osmondan bir ziyofat (taom) tushira olarmikin?” ({Ey Iso ibn Maryam! Rabbing bizga osmondan bir dasturxon tushira olurmi?}) (112-oyat). Iso alayhissalomning sadoqatli shogirdlari – u zotga barcha izdoshlaridan eng yaqin bo‘lganlar – uning Maryamdan tug‘ilgan inson ekanini yaxshi bilar edilar. Ular uni o‘zlari yaxshi biladigan mavqeiga muvofiq murojaat qilmoqdalar. Ular bilar edilarki, u Allohning o‘g‘li ham, iloh ham emas, balki Allohning bandasi edi.
Jesus, son of Mary! Can your Lord send down to us a repast from heaven?’“ (Verse 112) The disciples, the closest to Jesus of all his followers, were aware that he was a human being, born to Mary. They address him according to his status, which they knew very well. They knew that he was neither a son of God nor a deity, but a servant of God.
Ular ham u zotning barcha mo''jizaviy ishlarini uning orqali amalga oshirgan Rabbisi ekanligini bilar edilar. U o‘zi esa ularning hech birini o‘z tashabbusi bilan qila olmas edi. Shu sababli ular yana bir mo''jiza so‘raganlarida, uni o‘zi amalga oshirishini so‘ramadilar, chunki u buni qila olmasligini bilar edilar. Ularning savoli quyidagicha edi: “Ey Maryam o‘g‘li Iso! Rabbing bizga osmondan ziyofat (dasturxon) tushira oladimi?” ({112-oyat})
They also knew that it was his Lord who accomplished all those miraculous events through him. He himself could not do any of them by his own initiative. Hence, when they requested a further miracle, they did not ask him to accomplish it himself, because they were aware that he could not do so. Their question was: “Jesus, son of Mary! Can your Lord send down to us a repast from heaven?” (Verse 112)
Talqinlarning tabiati haqida turlicha fikrlar mavjud. Ular allaqachon Xudoga ishonishlarini bildirib, Iso ulardan Unga bo‘ysunishlariga guvoh bo‘lishini so‘ragan bo‘lsalar, nega shunday savol shaklini ishlatganlar? Ularning savoli haqida bir talqin shundayki, u Xudoning qudratini bilishni emas, balki Uning ularga ziyofat (dasturxon) yuborib-yubormasligini so‘ragan. Boshqa qarashda esa savol shunday ma’noni anglatadi: "Agar sen Rabbingdan dasturxon yuborishni so‘rasang, Rabbing senga javob beradimi?" Boshqa talqinlar ham keltirilgan.
Interpretations vary as to the nature of their question. How is it that they would use such a form of question when they had already declared their belief in God and asked Jesus to witness their submission to Him? One interpretation of their question is that it did not seek to know God’s ability, but rather whether He would give them the repast. Another view considers the question to mean, “would your Lord respond to you if you were to request Him to send down a repast?” Other interpretations are also given.