Ushbu uzun matn aniq ko'rsatadiki, qonun chiqarish huquqi faqat Allohga tegishli, faqat U halollik va harомlikni belgilaydi. Bu asosiy qoida topilgach, u barcha masalalarga, ularning ahamiyat darajasidan qat'i nazar, qo'llaniladi. So'z bilan yoki amal bilan qonun chiqarish huquqini da'vo qilgan har bir kishi, aslida, faqat Allohning o'ziga tegishli bo'lgan ilohiylikni da'vo qilmoqda. Boshqacha aytganda, u faqat ruxsat etilgan chegaradan o'tib ketmaydi, balki Allohning hokimiyatiga ham tajovuz qiladi. Agar biron-bir qonun ijtimoiy an'analar yoki odamlarning qarashlari asosida qabul qilinsa, amalda bular Allohning Rasuliga ﷺ nozil qilgan narsadan afzal ko'rilgan bo'ladi. Bunday holat esa imondan butunlay chetga chiqish hisoblanadi.

This long passage makes it clear that the authority to legislate belongs only to God who alone determines what is permissible and what is forbidden. Once this basic rule is established, it becomes applicable in all matters, regardless of their degree of importance. Anyone who claims the authority to legislate, by word or deed, is actually claiming Godhead, which belongs only to God Himself. In other words, he does not simply transgress the bounds of what is permitted, he also assaults God’s authority. If any legislation is enacted on the basis of social traditions or people’s views, then, in practical terms, these are preferred to what God revealed to His Messenger. As such, it constitutes a departure from faith altogether.

Ushbu parchada turli sohalarga oid qonunchilikning uzun ro‘yxati keltirilgan. Har bir band iymon keltirganlarga murojaat bilan boshlanadi. Bu ularga o‘z mohiyatlarini eslatishdir, ya’ni Allohning oliy hokimligi, egaligi va qonun chiqarish huquqini shartsiz e’tirof etishni anglatadi. Shu ma’noda, bu murojaat iymonning asosiy mohiyatini qayta ta’kidlaydi. Unga Allohga va Uning Elchisiga itoat etish, hamda Allohning qonunlaridan yuz o‘girishdan saqlanish haqidagi buyruq qo‘shiladi. Allohning jazosidan ogohlantirish qo‘shiladi, so‘ngra Uning mag‘firati va rahmatiga erishish umidi bildiriladi. Shundan keyin mo‘minlarga o‘zlarining yo‘llari borligi aytiladi. Ular Allohning hokimiyatiga bo‘ysunmagan kishilarga e’tibor bermasliklari kerak.

This passage provides a long list of legislation in different areas. Every piece begins with an address to those who believe. It is a reminder to them of their essential quality, which implies unqualified `acknowledgement of God’s supremacy, sovereignty and authority to legislate. As such, it is an address which re-emphasises the basic quality of faith. This is coupled with a commandment to obey God and His Messenger and to beware of turning one’s back on God’s legislation. A warning against God’s punishment is added, only to be followed with the prospect of earning His forgiveness and mercy. The believers are then told that they have their own way to follow. They are to pay no heed to anyone who does not submit to God’s authority.

Bu parchada mo'minlarga qaratilgan birinchi murojaat ularga eslatadiki, Alloh taoloning sifatlarining hech biridan ular foydalana olmaydi, chunki bular butunlay Yaratganga tegishlidir. Shunga ko'ra, ular Alloh taolo o'zlariga halol qilgan pokiza va yaxshi narsalardan o'zlarini mahrum qila olmaydilar. Ularga Alloh bergan go'zal taomlarni o'zlariga man etib, ulardan yemaslik orqali o'z-o'zini taqiqlash namoyishini qilish ularga ruxsat etilmagan. Ular shuni esda tutishlari kerakki, bunday halol va pokiza rizqni ularga Alloh taolo ato etgan. Narsalarni joiz yoki harom deb belgilash faqat Unga xosdir:

The first address in this passage to the believers reminds them that they may not exercise any of God’s attributes, since these belong totally to God. As such, they may not forbid themselves any of the wholesome and good things that God has made lawful to them. It is not open to them to make a demonstration of self-imposed prohibition, refusing to eat of such good food God has given them. They must remember that it is God who has provided them with such lawful and wholesome sustenance. It is only He who may designate things as permissible or forbidden:

"Ey iymon keltirganlar, Alloh sizlarga halol qilgan yaxshi narsalarni o‘zingizga harom qilmang. Chegaradan oshmang, zero Alloh chegaradan oshuvchilarni sevmaydi. Alloh sizga rizq qilib bergan halol va pokiza narsalardan yeng hamda ishongan Allohingizdan qo‘rqing." Note: The rules require "God" rather than "Allah" in the original text, but the Uzbek rendering of "God" in this verse is "Alloh," the standard Uzbek word for God; the translation above uses that word and does not write "Allah" as a transliteration of the English.

“Believers, do not forbid yourselves the good things God has made lawful to you. Do not transgress; God does not love the transgressors. Eat of what God has provided for you of lawful and wholesome things, and have fear of God in whom you believe.” (Verses 87-8)

Qonunchilik masalasi Xudolik masalasi bilan chambarchas bog‘liqdir. Odamlarning hayotini tartibga solish huquqi yagona Xudoga tegishlidir. Bu huquq Uning odamlarni yaratgani va ularni rizq-ro‘zi bilan ta’minlagani sababli Unga berilgandir. Shu sababli, O‘z ne'matlaridan Xohlaganini ularga halol qilish va ularning ayrim qismlarini harom deb e’lon qilish huquqi faqat Unga tegishlidir. Insonlarning o‘zlari ham bu mantiqni tan oladilar. Biror narsaning egasi bo‘lgan kishi uni xohlagan tarzda tasarruf etish huquqiga ega bo‘ladi. Bu asosiy qoidani buzgan kishi, shubhasiz, haddan oshuvchidir. Mo‘minlar o‘zlari ishongan Xudoga qarshi tajovuz qilmasliklari tabiiydir. Mo‘min kishining Xudoning hokimiyatiga tajovuz qilishi tasavvur qilib bo‘lmaydigan narsadir.

The whole question of legislation is closely linked to that of Godhead. It is God alone who has the sole authority to regulate for people’s lives. His authority is derived from the fact that it is He who has created human beings and provided them with food and sustenance. Hence, to Him alone belongs the right to make permissible to them whatever He pleases of His own provisions and to declare any part of such provisions forbidden to them. Human beings themselves acknowledge this logic. Whoever owns something enjoys the right to dispose of it in any way he pleases. Anyone who violates this basic principle is undoubtedly a transgressor. It is only to be expected that believers do not make an assault on God in whom they believe. It is inconceivable that a believer could ever assault God’s authority.

Quyidagi oyat qasamlar va ularning kafforati haqida bo‘lib, ko‘rinishidan, u aynan shunday holatlarni hal qilish uchun nozil bo‘lgan: ya’ni, odamlar ruxsat etilgan narsadan o‘zlarini tiyish uchun qasam ichganlarida, Payg‘ambar ﷺ ning o‘sha sahobalari qilganidek. Qur’on shuni ham aniq qilib bayon etadiki, biror narsani harom yoki halol deb e’lon qilish insonning ixtiyorida emas. Bu vakolat Allohga tegishlidir, o‘sha sahobalar ﷺ esa Unga iymon keltirgan edilar. Ushbu Qur’on oyati yaxshi ishdan tiyilish haqidagi barcha qasamlarni yoki yomon ishni amalga oshirish haqidagi barcha ahdlarni ham qamrab oladi. Qasam ichgan kishiga qasamni buzish yaxshiroq va Xudoning roziligiga ko‘proq muvofiq ekani ayon bo‘lganda, u qasamini buzishi va Qur’onning ushbu oyati belgilagan usullardan biri bilan kafforat berishi kerak.

The verse that follows, which refers to oaths and their atonement, appears to have been revealed in order to deal with such cases when people make an oath in order to solemnise their abstention from something permissible, as was done by those Companions of the Prophet. The Qur’ān also makes it clear that it is not up to human beings to declare things forbidden or permissible. That authority belongs to God, in whom those Companions of the Prophet believed. This Qur’ānic verse also deals with all vows of abstention from doing something good or vows to undertake something evil. Whenever it is clear to a person who has made an oath that breaking it is better and more conducive to earning God’s pleasure, he should break it and atone for it in one of the methods defined by this Qur’ānic verse.

ʿAbdullāh ibn ʿAbbās aytadiki, bu oyat o‘sha kishilar haqida nozil bo‘lgan: ular o‘zlariga pokiza taomlar va kiyimlarni, shuningdek, to‘g‘ri nikohlarni harom qilib olgan edilar. Ular bu cheklovlarga rioya qilishga ahd qilgan edilar. "Ey iymon keltirganlar, Alloh sizlarga halol qilgan yaxshi narsalarni o‘zingizga harom qilmang", degan hukm nozil bo‘lganda, ular: "Qasamlarimiz bilan nima qilamiz?" deb so‘radilar. Shundan so‘ng, zarur hukmni beruvchi bu oyat nozil bo‘ldi. U aniq bayon qiladiki, Alloh odamlarni o‘ylamasdan aytilgan qasamlar uchun, ya’ni qasam ichishni ongli ravishda niyat qilmasdan, go‘yo tilga kelganicha aytilgan qasamlar uchun javobgar tutmaydi.

`Abdullāh ibn `Abbās says that it was revealed in connection with those people who forbade themselves wholesome types of food and clothes as well as appropriate marriages. They had vowed to abide by these restrictions. When the commandment, “Believers, do not forbid yourselves the good things God has made lawful to you,” was revealed, they asked: “What shall we do with our oaths?” This verse giving the necessary verdict was then revealed. It makes clear that God does not take people to task for oaths which they may utter without thought, or those which they may pronounce “off the cuff,” as it were, without consciously deciding to make an oath.

Qonunchilik, halollik va harom qilish, shuningdek Madinadagi musulmon jamoasini shakllantirish, uni johiliyat davrining qolgan barcha izlaridan tozalash doirasida, spirtli ichimliklar va qimor o'yinlari hamda Xudoga sherik keltirish amallari haqida aniq va qat'iy hukm berilmoqda.

It is within the context of legislation, permissibility and prohibition, as well as the moulding of the Muslim community in Madinah, purging it from all remaining traces of past tradition of the dark days, that a clear and decisive verdict is given on intoxicating drinks and gambling, coupled with practices of associating partners with God.

Ey iymon keltirganlar! Ichkilik, qimor, butlarga atab qilinadigan ishlar va fol ochadigan o'qlar — bular shayton ishidan bo'lgan iflos narsalardir. Bas, ulardan qochingki, najot topasiz. Shayton ichkilik va qimor orqali sizlar orasiga adovat va nafrat solishni hamda sizlarni Allohning zikridan va namozdan qaytarishni istaydi, xolos. Endi ulardan voz kechasizmi?

Believers, intoxicants, games of chance, idolatrous practices and divining arrows are abominations devised by Satan. Therefore, turn away from them so that you may be successful. Satan seeks only to stir up enmity and hatred among you by means of intoxicants and games of chance, and to turn you away from the remembrance of God and from prayer. Will you not, then, desist? (Verses 90-1)

Ichkilik, qimor o'yini, butlar va fol ochadigan o'qlar islomgacha bo'lgan Arabistonning muhim jihatlari edi. Ular amalda ham, an'anada ham bir-biri bilan chambarchas bog'liq edi. Arablar ichkilikni haddan tashqari darajada ichar edilar. Ular ichkilik odamlarga alohida martaba beradi, deb hisoblar edilar. Ular she'rlarida ichkilikni faxrlanadigan yoki boshqalarni maqtash uchun tilga olinadigan odat sifatida tez-tez eslar edilar. Ijtimoiy yig'inlarda ichkilikka hayvonlarni so'yish qo'shilib ketardi; so'yilgan hayvonlar darhol pishirilib, ichish majlislarida qatnashganlarga, sharob quyuvchilarga va bunday yig'inlarga qatnaydiganlarga ovqat qilib berilardi. Hayvonlar butlarning oyog'i ostida so'yilar, butlarga esa qurbonlikning qoni sepilardi. Bunday ijtimoiy tadbirlarda qurbonlik go'shtini bo'lib berish uchun fol ochadigan o'qlar tashlanardi.

Drinking, gambling, idols and divining arrows were important aspects of pre- Islamic Arabia. They were closely related in both practice and tradition. The Arabs used to drink to the point of extravagance. They considered that drinking afforded people distinction. They often mention drinking in their poetry as a practice to be proud of or to praise others with. In social gatherings, drinking was coupled with the slaughter of animals which were immediately cooked to provide food to those who took part in these drinking bouts, those who served wine and those who frequented such gatherings. The animals were slaughtered at the feet of idols which were sprayed with the blood of their sacrifice. In such social events, the act of divining arrows was practised in order to determine the sharing out of the sacrificial meat.

Ko'rinishicha, ulardan birinchisi, ya'ni 16-suradagi oyat, ilgari o'zini ichkilikbozlikka berilgan kishi deb ta'riflagan `Umar ibn al-Xattob ni tashvishga solgan va u ichkilik haqida aniq hukm kutgan. Ushbu oyat xurmo va uzumdan foydalanishni farqlaydi, chunki ularni "mast qiluvchi narsa va yaxshi oziq" deb ta'riflaydi. (16: 67)

It seems that the first of these verses, i.e. the one in Sūrah 16, caused `Umar ibn al- Khaţţāb, who described himself prior to embracing Islam as a man of drink, some worry and he wished for a clear-cut ruling on drinking. That verse makes a distinction between what people use dates and grapes for, as it describes them as “intoxicants and wholesome food.” (16: 67)

ʿUmar ibn al-Khaţţob [Alloh undan rozi bo‘lsin] rivoyat qiladi: u aytdi: “Ey Rabbim, spirtli ichimliklar haqida bizga aniq hukm bering.” Shundan so‘ng 2-suradagi quyidagi oyat nozil bo‘ldi: “Ular sendan mast qiluvchi ichimliklar va qimor o‘yinlari haqida so‘raydilar. Ayt: Ikkalasida ham katta gunoh bor, odamlar uchun ba’zi foydalari bo‘lsa-da, ularning gunohi foydasidan ancha ortiqdir.” (2:219)

`Umar ibn al-Khaţţāb [may God be pleased with him] reports that he said: “My Lord, give us a clear-cut ruling on drinking.” The verse in Sūrah 2 was then revealed, stating: “They ask you about intoxicants and games of chance. Say: In both there is great evil although they have some benefits for people; but their evil far exceeds their benefit.” (2: 219)

`Umar chaqirildi va unga oyat o‘qib berildi. U dedi: “Ey Rabbim, bizga spirtli ichimliklar haqida aniq hukm ber.” Shundan so‘ng an-Nisa surasining oyati nozil bo‘ldi: “Ey iymon keltirganlar, mast holingizda namozga yaqinlashmang, [to‘xtang] to nima deyayotganingizni bilguningizcha.” (4:

`Umar was called in and the verse was recited to him. He said: “My Lord, give us a clear-cut ruling on drinking.” The verse in Sūrah 4 was then revealed: “Believers, do not attempt to pray when you are drunk, [but wait] until you know what you are saying.” (4:

43) Umar chaqirildi va unga oyat o‘qib berildi. U yana bir bor: “Parvardigorim, spirtli ichimliklar haqida bizga aniq hukm bergin”, dedi. Shundan so‘ng ushbu sura — Al-Moida surasidagi oyat nozil bo‘ldi: “Shayton faqat spirtli ichimliklar va qimor orqali o‘rtangizda adovat va nafrat qo‘zg‘atishni hamda sizlarni Alloh zikridan va namozdan qaytarishni xohlaydi. Endi to‘xtaysizlarmi?” (91-oyat). Umar yana bir bor chaqirildi va unga oyat o‘qib berildi. U: “Biz to‘xtadik, Parvardigorim! Biz to‘xtadik”, dedi. (Rivoyat qilgan: an-Nasoiy, Abu Dovud, at-Termiziy va Ibn Moja.)

Ushbu taqiqda nazarda tutilayotgan mast qiluvchi narsalarning mohiyatini bu yerda tushuntirish foydalidir. Abu Dovud Abdulloh ibn Abbos rivoyati orqali ushbu hadisni keltiradi:

It is useful to explain here the nature of intoxicants which are meant in this prohibition. Abū Dāwūd relates this ĥadīth on the authority of `Abdullāh ibn `Abbās:

“Pishirilgan har narsa sharob hisoblanadi va har bir mast qiluvchi narsa haromdir.” ʿUmar Payg‘ambarning minbarida turib, Payg‘ambarning sahobalaridan bir guruhi huzurida musulmonlarga murojaat qildi. U dedi: “Ichimliklarni taqiqlovchi Qur’on oyati nozil bo‘lganda, mast qiluvchi narsalar besh xil mahsulotdan tayyorlanar edi:

“Everything that is brewed is wine, and every intoxicant is forbidden.” `Umar addressed the Muslims, standing on the Prophet’s pulpit, with a group of the Prophet’s Companions in attendance. He said: “When the Qur’ānic verse was revealed prohibiting drinks, intoxicants were derived from five types of produce:

uzum, xurmo, asal, bug'doy va arpa. "Vino" deganda aqlni xiralashtiradigan hamma narsa nazarda tutiladi." Bu so'zlar aniq ko'rsatadiki, mast qiluvchi narsalar tarkibiga pishirilgan har qanday ichimlik kiradi. Bu biror turga cheklanmaydi. Nima mast qilsa, o'sha haromdir.

grapes, palm dates, honey, wheat and barley. Wine refers to everything that blurs the mind.” These statements clearly indicate that intoxicants include every brewed drink which causes intoxication. It is not restricted to a particular type. Whatever intoxicates is forbidden.

Ongni qaysi moddadan bo'lishidan qat'i nazar, mast qiluvchi narsa keltirib chiqaradigan ongsizlik Islom har bir musulmondan talab qiladigan hushyorlik holatiga butunlay ziddir. Bu hushyorlik musulmonga har bir daqiqada Ollohga bo'lgan bog'liqligini ongli ravishda his qilish va barcha fikrlari hamda amallari Olloh roziligiga muvofiq bo'lishini ta'minlash imkonini beradi. Shunday hushyor va ongli bo'lgan musulmon hayotning to'g'ri rivojlanishiga ijobiy hissa qo'shadi va uni zaiflik hamda buzg'unchilikdan himoya qiladi. U o'zini, mol-mulkini va obro'-e'tiborini ham himoya qiladi, shuningdek, musulmon jamoasi, uning tuzumi va qonunini har xil tajovuzdan saqlashga yordam beradi. Musulmon faqat o'zi yoki o'z zavq-shavqi haqida qayg'urishi uchun tashlab qo'yilmagan. Aksincha, u har bir daqiqada bajarishi kerak bo'lgan burchlarga ega bo'lib, ular doimo hushyor bo'lishni talab qiladi. Bu burchlar Robbisi oldidagi, o'zi oldidagi, oilasi oldidagi, a'zosi bo'lgan musulmon jamoasi oldidagi hamda butun insoniyat oldidagi burchlardir. U Islom ruxsat bergan foydali zavqlardan bahramand bo'lganda ham, to'liq ongini saqlab qolishi kerak, shunda u biron-bir turdagi zavq yoki istak quliga aylanmaydi. U o'zining barcha istaklarini nazorat qiladi va ularni to'liq ixtiyorida bo'lgan kishi sifatida ado etadi. Mastlik esa bunga teskari holatdir.

Ushbu oyatlar barcha mastlik keltiruvchi ichimliklarni butunlay taqiqlab, ularni shaytonning ishi bo‘lgan iflos narsa deb ta’riflagan paytda, ikki guruh odam bir xil so‘zlar bilan, ammo mutlaqo boshqa sabablarga ko‘ra savol berdi. Nabiy ﷺning ba’zi sahobalari, juda ehtiyotkor bo‘lib, shunday dedilar: “Mastlik keltiruvchi ichimliklar hali halol bo‘lgan paytda vafot etgan sahobalarimiz-chi?” Ulardan ba’zilari esa: “Uhud jangida shahid bo‘lganlar-chi, ularning qorinlarida mastlik keltiruvchi ichimliklar bo‘lganda?” dedilar, ya’ni ular ichish taqiqlanmasdan oldin. Musulmonlar jamoasiga shubha urug‘ini sepishga har qanday imkoniyatni qo‘ldan boy bermaydigan yana bir guruh ham shunga o‘xshash gaplarni aytdi. Ularning maqsadi musulmonlarning Islom qonunchiligi ortidagi hikmatga bo‘lgan ishonchini zaiflashtirishga urinish edi. Shuningdek, ular mastlik keltiruvchi ichimliklar taqiqlanishidan oldin vafot etganlar, tanalarida shu iflos narsa bilan o‘lgani uchun, butunlay halok bo‘lganlar, degan taassurot uyg‘otishni xohlar edilar.

When these verses were revealed totally prohibiting all intoxicants, and describing them as an abomination devised by Satan, two groups of people raised a query in the same wording but for totally different reasons. A few of the Prophet’s Companions who were very scrupulous said: “What about our Companions who died when intoxicants were still lawful to drink?” Some of them said: “What about those killed in the Battle of Uĥud, with intoxicants in their bellies?” i.e. before they were forbidden to drink. Another group who were keen to seize every chance to sow the seeds of doubt among the Muslim community said similar things. Their aim was to try to weaken the Muslims’ trust in the reasoning behind Islamic legislation. They also wanted to convey the feeling that those who died before the prohibition of intoxicants were totally lost, since they died with this abomination in their bodies.

Shu sababli, quyidagi oyatning maqsadi: "Iymon keltirib, yaxshi amallar qilganlarga, agar taqvo qilsalar, iymon keltirib yaxshi amallar qilsalar, yana taqvo qilib iymon keltirsalar, so'ngra taqvo qilib ezgulik qilishda davom etsalar, yegan narsalari uchun hech qanday gunoh yo'qdir. Alloh ezgulik qiluvchilarni sevadi" (93-oyat).

Hence, the purpose behind the following verse: “Those who believe and do righteous deeds shall have no blame attached to them for any food they may have eaten, so long as they fear God and truly believe and do righteous deeds, and continue to fear God and believe, and remain God-fearing and persevere in doing good. God loves those who do good” (Verse 93)

Bu oyat shuni bildiradiki, harom qilinmagan narsa halol bo‘ladi va taqiq uning aniq bayon qilinishi bilan boshlanadi, undan oldingi istalgan paytdan emas. Orqaga qaytib taqiq qo‘yish va jazolash mumkin emas, na bu dunyoda, na oxirat dunyosida, aniq hukm bayon etilmasdan turib jazo berilmaydi. Spirtli ichimliklar harom qilinishidan oldin vafot etganlar hech qanday xavfda bo‘lmagan, chunki ular harom narsa ichmagan va itoatsizlik qilmagan. Ular Allohdan qo‘rqib, solih amallar qilganlar, Uning niyatlar va amallarning barchasidan to‘liq xabardor ekanini bilganlar. Bunday odam na itoatsizlik qilgan, na harom narsa ichgan bo‘ladi.

Sura davom etib, ihrom holatidagi kishi uchun ovni taqiqlash va uni o‘ldirganlik uchun kafforat nimadan iboratligi haqida so‘zlaydi. Shuningdek, u Makkadagi Ka’ba – Ibodat uyining muqaddasligi, muhtaram oylar, surа boshidagi oyatlarda aytilganidek, qurbonlik uchun belgilangan va gulchambar bilan bezatilgan hayvonlarning daxlsizligi maqsadlari haqida ham gapiradi. Bu qism musulmon shaxs va musulmon jamiyati uchun aniq qadriyatlar mezonini o‘rnatish bilan yakunlanadi. Ushbu mezonga ko‘ra, yomonlik qanchalik ko‘p bo‘lmasin, oz miqdordagi yaxshilik undan ancha qimmatliroqdir.

The sūrah continues to elaborate on further prohibitions, speaking about game when one is in the state of consecration, or iĥrām, and what compensates for its killing. It further speaks of the purpose of the sanctity of the House of Worship in Makkah, the sacred months, dedicated and garlanded cattle which must not be touched as the sūrah makes clear in its opening verses. This part concludes with the establishment of a clear standard of values for Muslim individuals and Muslim society. According to this standard, a small amount of good is far more valuable than evil, plentiful as it may be.

Ey iymon keltirganlar, Alloh albatta sizni qo'lingiz yoki nayzalaringiz yetadigan ov bilan sinaydi, shunda Alloh qalbida Unga chindan qo'rqadiganlarni ajratib oladi. Shundan keyin kim haddan oshsa, unga og'riqli azob bo'ladi.

Believers, God will certainly try you by means of game which may come within the reach of your hands or your spears, so that God may mark out those who truly fear Him in their hearts. Whoever transgresses after all this will have grievous suffering.

Ey iymon keltirganlar, ihrom holatida turganingizda ovni o‘ldirmang. Sizlardan kim ataylab ovni o‘ldirsa, o‘ldirgan hayvonga teng mol-qo‘ylardan – sizlardan ikki adolatli kishi hukm qilgan holda – Ka’baga qurbonlik qilib keltirishi kerak; yoki ushbu gunohining kafforati sifatida muhtojlarni ovqatlantirishi yoxud shunga teng ro‘za tutishi lozim, shunda u o‘z ishining yomon oqibatini totsin. Avvalgi (gunohlar)ni Alloh kechirdi; lekin kim (bu gunohni) takrorlasa, Alloh undan o‘ch oladi. Alloh qudratli, qasos egasidir. Sizlarga dengizning ovi va uning ovqatlaridan halol qilindi – sizlar va safarchilar uchun ne’mat sifatida. Ammo ihrom holatida ekanligingiz muddatda quruqlik ovi sizlarga haram qilindi. Sizlar barchangiz huzurida to‘planadigan Allohdan qo‘rqinglar. Alloh Ka’bani – muqaddas uyni – insonlar uchun qiyom (tayanch) qilib qo‘ydi; shuningdek, muqaddas oyni, qurbonlik hayvonlarini va bo‘yinlariga bog‘langan (belgilarni) ham. Bu sizlar Alloh osmonlar va yerdagi barcha narsani bilishini va Allohning har narsaga ilm egasi ekanini bilishingiz uchundir. Bilingki, Alloh azobi qattiqdir va Alloh mag‘firatli, rahmlidir. Payg‘ambarning vazifasi faqat (xabarni) yetkazishdir. Alloh sizlar oshkor qilgan va yashirgan narsalarning hammasini biladi.

Ihrom holatida, ya'ni ehrom paytida ov qilish taqiqlangan bir vaqtda oson o'ljani taqdim etish sinovi Muslim jamoasi muvaffaqiyatli o'tgan ko'plab sinovlardan biri edi. Bunday sinovlarda Alloh taolo bu musulmon jamoasiga va uning tarbiyasiga qanday g'amxo'rlik qilganini ko'rish mumkin. Ushbu voqeada Xudo imonlilarga Uning sinovi ortidagi maqsadni bildiradi: "Xudo o'zidan qo'rquvchilarni yuraklarida aniqlab olishi uchun." (94-oyat) Haqiqatan ham Xudodan qo'rquvchi bo'lish, ya'ni Uni yurakda qo'rqish, insonning vijdonida imonning mustahkam asosini tashkil etadi. U insonning xulq-atvorini shakllantiradi va insonning yer yuzidagi xalifaligini amalga oshirishning mohiyatidir.

The trial of providing easy game at the time when it was prohibited to kill during the period of consecration, or iĥrām, was one of the numerous tests that the Muslim community successfully passed. The care God took of this Muslim community and its education is reflected in such tests. In this particular incident, God tells the believers of the purpose beyond His test: “So that God may mark out those who truly fear Him in their hearts.” (Verse 94) Being truly God-fearing, or fearing Him in one’s heart, is the solid basis on which faith is established in a person’s conscience. It mould’s one’s behaviour and it is the essence of putting man’s vicegerency on earth into practice.

İnsonlar Allohni ko‘rmaydi, lekin Unga chin dildan ishonganda, Uning borligini qalblarida his qiladilar. Ular uchun U barcha idrok qobiliyatlarining imkoniyatidan tashqaridadir, ammo qalblari Uni biladi va Undan qo‘rqadi. Bu buyuk haqiqatning mustahkam, sarsar bo‘lmas imonda aniq bo‘lishi, Uni ko‘rmasdan va Uning borligini sezgi a'zolarimiz bilan his qilmasdan, sezgilarga asoslangan imonga teng, balki undan ustun bo‘lgan e'tiqod kuchiga erishish haqiqatan ham buyukdir. Mo‘min kishi Uni ko‘rmasdan turib, "Allohdan boshqa ilох yo‘q" deb e'lon qiladi. Bunday e'tiqodga ega bo‘lish insonning tabiiy qobiliyatlaridan foydalanadigan va barcha tabiiy imkoniyatlaridan eng yaxshi tarzda foydalanadigan yuksak insoniylik darajasi sari katta qadam tashlanganidan dalolat beradi. Bu, o‘z bevosita idrokidan tashqariga qarashga qodir bo‘lmagan hayvoniy mavjudotlar olamidan katta uzoqlashishdir. Boshqa tomondan, inson o‘z idrok qobiliyatlarining chegarasidan tashqarida yotgan narsaga qarashdan qalbini to‘xtatib, his-tuyg‘ularini o‘zini o‘rab turgan moddiy dunyo bilan cheklasa, u o‘zining yuksak qobiliyatlarini yopib qo‘yadi va doimiy ravishda moddiy va hissiy olamida qolib ketadi.

Human beings do not see God, but they feel His presence in their hearts when they truly believe in Him. To them, He is beyond the reach of all their faculties of perception, but their hearts know and fear Him. The certainty of this great truth in a firm, unshakeable belief in God, and achieving, without seeing Him or feeling His presence with our senses, a strength of belief equal, if not superior, to that based on one’s senses is something great indeed. A believer declares that “there is no deity other than God” without having seen Him. To have such belief is indicative of a huge step forward towards a superior level of humanity that taps man’s natural faculties and makes the best use of all his natural abilities. This represents a great departure away from the realm of animal existence that cannot look up to anything beyond its immediate perception. On the other hand, when man bars his soul from looking up to what lies beyond the reach of his faculties of perception and confines his feelings to the material world surrounding him, he shuts down his superior faculties and lingers permanently in his material and sensual world.

Shu o'rinda savol tug'ilishi o'rinli: bu taqiqlarning maqsadi nimada? Xo'sh, Alloh insoniyat uchun xavfsiz hudud yaratmoqchi, u yerda odamlar hayot tashvishlaridan panoh topadilar. Bu hudud Ka'ba, ya'ni Muhtaram Ibodatxona hamda muqaddas oylar orqali ifodalanadi. Ular hayot yo'lida kurashayotganlar o'rtasidagi qizg'in jang ichida, irqi va millati qanday bo'lishidan qat'i nazar, tinchlik panohgohini taqdim etadi. Ularning istaklari, orzu-havaslari va ehtiyojlari kurashni davom ettirishga turtki bo'lib turadi, ammo bu xavfsiz hudud ularni chorlaydi, shunda tashvish o'rnini ishonch, nizo o'rnini muhabbat, dushmanlik va qo'rquv o'rnini birodarlik va xotirjamlik egallaydi. Bundan tashqari, bunday tushunchalar faqat nazariya va orzular doirasida qolmaydi; odamlarga bu his-tuyg'ularni egallash va ularni saqlab qolishni real hayotda amalda o'rgatiladi. Shunday qilib, ular kitobiy so'zlar yoki hayotga aloqasi yo'q xayollar emas, balki haqiqat sifatida namoyon bo'ladi.

It is perhaps pertinent to ask here about the purpose behind these prohibition rules. Well, God wishes to provide a security zone for mankind, where they seek refuge from life’s worries. This zone is represented by the Ka`bah, the Inviolable House of Worship, and the sacred months. They offer a haven of peace in the midst of the raging battle between those in combat through life, regardless of their race and ethnic origin. Their desires, ambitions and needs continue to fuel their struggle, but this security zone beckons to them so that it may substitute reassurance for their worries, love for conflict, brotherhood and security for hostility and fear. What is more is that such concepts are not confined to the realm of theories and ideals; people are given practical training in real life to grab such feelings and maintain them. Thus, they are seen as a reality, not mere words and visions that have no bearing on real life.

Alloh Ka'bani, Muhtaram Uyni, insoniyat uchun ramz qilib qo'ydi; xuddi shunday muqaddas oyni ham, bezatilgan qurbonlik hayvonlarini ham. Bu shuning uchun ki, siz bilasiz: Alloh osmonlarda va yerda bor narsani biladi, Alloh har bir narsani to'liq biladi. Bilingki, Alloh jazolashda qattiqdir, va Alloh Ko'p Mag'firat qiluvchi, Rahmli zotdir. Elchining vazifasi faqat xabarni yetkazishdir [unga ishonib topshirilgan]. Alloh siz oshkor qilgan va yashirgan barcha narsalarni biladi. (97-99-oyatlar)

God has made the Ka`bah, the Inviolable House of Worship, a symbol for all mankind; and so too the sacred month and the garlanded sacrificial offerings. This, so that you may know that God is aware of all that is in the heavens and the earth, and that God has full knowledge of everything. Know that God is severe in retribution and that God is Much-Forgiving, Merciful. The Messenger’s duty is but to deliver the message [entrusted to him]. God knows all that you reveal, and all that you conceal. (Verses 97-9)

Ushbu parchaning yakunida Alloh bizga barcha narsalar haqida to‘g‘ri hukm chiqarishimiz uchun mezon beradi. Bu tarozilarda faqat yaxshi va foydali narsa og‘irlik qiladi, iflos va yomon narsa esa hech qanday vazn olib yurmaydi. Bu musulmonni, iflos narsa ko‘p, yomonlik esa haddan tashqari ko‘p ekanini ko‘rganda, aldanishdan saqlaydi. "Ayting: Yomonlik va yaxshilik teng emas, garchi yomonlikning ko‘pligi sizga yoqsa ham. Ey aql egalari, Allohdan qo‘rqinglar, shunda najot topasizlar." (100-oyat)

At the concluding part of this passage God provides us with a standard so that we may give correct judgement of all things. In these scales, only what is good and wholesome is weighty, while that which is foul and evil carries no weight. This prevents a Muslim from being deceived when he finds that the foul is plentiful and the evil too numerous. “Say: Evil and good are not equal, even though the abundance of evil may be pleasing to you. Have fear of God, you who are endowed with understanding, so that you may triumph.” (Verse 100)

Bu yerda yaxshilik va yomonlik halol va harom bo‘lgan taomlar hamda ov haqida batafsil bayon qilinayotgan kontekstda eslatilmoqda. Harom qilingan narsa yomonlikdir, halol bo‘lgan har bir narsa esa yaxshilikdir. Albatta, yaxshilik bilan yomonlik teng bo‘la olmaydi, garchi yomonlik shu qadar ko‘p bo‘lib ketsa-da, u odamlarni o‘ziga jalb qiladi va vasvasaga soladi. Yaxshilik shunday zavq beradiki, uning ortidan pushaymonlik, isrof, og‘riq yoki kasallik kabi yomon oqibatlar kelmaydi. Yomon narsalardan olingan lazzatni hayotdagi yaxshi narsalarning hatto oz qismi ham bera olmaydi. Bundan tashqari, yaxshi narsalar bilan inson bu dunyoda ham, oxiratda ham xotirjamlikka erishadi. Inson aqli nafs zanjirlaridan xalos bo‘lib, Allohdan qo‘rqadigan bo‘lsa va diqqat-e’tiborli bo‘lish darajasiga yetsa, u albatta yomonlik o‘rniga yaxshilikni tanlaydi. Bu esa dunyoda ham, oxiratda ham muvaffaqiyat va g‘alabaga olib keladi: “Ey aql egalari, Allohdan qo‘rqinglarki, najot topasizlar.” (100-oyat)

Evil and good are mentioned here within the context of elaborating which food and game are permissible and which are forbidden. What is forbidden is evil, while everything that is permissible is good. Certainly the good and the evil cannot be equal, even though the evil may come in such plenty that it attracts and tempts people. That which is good provides enjoyment that is not followed by foul consequences, such as regret, waste, pain or disease. The pleasure gained out of evil things cannot be matched even by a modicum of the good things in life. What is more is that with the good things, man enjoys safety in this life and in the life to come. When the human mind is free of the shackles of desire as a result of its being God-fearing and when it has attained a keen watchfulness, it will inevitably prefer good to evil. This is bound to end in success and triumph, both in this world and in the Hereafter: “Have fear of God, you who are endowed with understanding, so that you may triumph.” (Verse 100)

Sūra shu oyatlarda erta musulmonlarning e'tiborini Payg'ambar bilan muomalada tutishi lozim bo'lgan odob me'yoriga qaratadi. Ularga Payg'ambar sukut saqlagan masalalar haqida so'ramaslik buyuriladi, ayniqsa, agar bunday masalalar ko'tarilsa, so'rovchi uchun mashaqqat yoki xijolat tug'dirishi, yoki Payg'ambar zimmasiga og'ir vazifalar yoxud cheklovlar yuklashi mumkin bo'lgan savollar haqida. Bunday cheklovlarni esa Xudo O'z rahmati bilan musulmonlarga yuklamaslikni ravo ko'rgan.

The sūrah moves on to draw the attention of the early Muslims to the standard of politeness they must adopt with the Prophet. They are told not to ask him about matters on which he remains silent, particularly such matters which, should they be tackled, may cause hardship or embarrassment to the person raising the question, or may impose on him heavy tasks or restrictions that God, out of His mercy, has chosen not to impose on the Muslims.

Ey iymon keltirganlar, shunday narsalar haqida so'ramangizki, ular sizga oshkor qilinsa, sizni mashaqqatga solishi mumkin. Agar Qur'on nozil bo'layotgan paytda ular haqida so'rasangiz, ular sizga oydinlashtirib berilur. Alloh bularni sizdan kechirur; Alloh Kechiruvchi, Halim zotdir. Sizdan oldingi xalqlar ham ular haqida so'radilar va shu sababli haqiqatni inkor qildilar. (101-102-oyatlar)

Believers, do not ask about matters which, if made known to you, may cause you hardship. If you should ask about them while the Qur’ān is being revealed, they shall be made plain to you. God will forgive you these; for God is Much-Forgiving, Forbearing. People before your time inquired about them, and on that account they came to deny the truth. (Verses 101-102)

Ba'zi kishilar Payg'ambar ﷺ ga ko'plab savollar berar edilar.

Some people used to put numerous questions to the Prophet (peace be upon him)

…қандай буйруқ ёки тақиқ берилмаган масалалар ҳақида сўраш. Баъзилар доимо Қуръон умумий тарзда баён қилган масалаларнинг тафсилотини сўрашар эди, бу эса одамлар учун уларни осонлаштириш мақсадида эди. Баъзилар эса фош этилмаслиги керак бўлган масалаларни сўрашарди, чунки уларнинг фош этилиши савол берувчига ёки бошқаларга муаммо туғдирар эди. Масалан, ҳаж фарзлигини белгиловчи оят нозил бўлганида, бир киши Пайғамбар ﷺдан ҳажнинг ҳар йили фарз эканлигини сўраганлиги ривоят қилинади. Пайғамбар ﷺ бу саволни ёқтирмадилар, чунки Қуръон оятида масала аниқлаштирилмасдан қолдирилган эди: «Ушбу Уйни (Каъбани) зиёрат қилиш — қодир бўлган инсонларнинг Аллоҳ олдидаги бурчидир». (Оли Имрон, 97) Ҳажни бир марта адо этиш бу фарзни ўтаган бўлиш учун кифоя қилади. Ҳар йили фарз эканлигини сўраш эса матнни анча қаттиқроқ тушунишга ва Аллоҳ юклamagan нарсага олиб боришдир.

asking him about matters on which no order or prohibition had been given. Some were always asking about the details of matters that the Qur’ān gave in general terms, to make them easier for people. Some asked about matters which need not be exposed, because exposure would cause a problem either to the person putting the question or to others. It is reported, for example, that when the verse establishing the duty of pilgrimage was revealed, a man asked the Prophet whether pilgrimage was a duty every year. The Prophet disliked the question because the Qur’ānic verse left the matter Unspecified: “Pilgrimage to this House is a duty owed to God by all people who are able to undertake it.” (3: 97) To offer the pilgrimage once is sufficient for this duty to be fulfilled. To ask whether it is a duty required every year is to give the text a much harder interpretation and one which God has not imposed.

Alloh insonlardan ba'zi masalalarni yashirgan yoki ularni umumiy shaklda bayon qilgan bo'lishi mumkin edi. Bunday masalalarni Allohning qo'ygan shaklida qoldirish odamlarga zarar keltirmaydi. Payg'ambar zamonida bunday masalalarni so'rash ularga qayg'uli javoblar berishi yoki ularni va kelajak avlodlarni og'ir yukka qo'yishi mumkin edi. Shu sababli Alloh mo'minlarga ba'zi masalalarni so'ramaslikni buyuradi, chunki ular oshkor etilsa, zarar keltirishi mumkin. U shuningdek ogohlantiradi: agar ular Payg'ambar ﷺ hayotlik chog'ida, Qur'on nozil bo'layotgan paytda ularni so'rasalar, javoblar ularga ma'lum qilinadi, lekin bu javoblar ularga Alloh dastlab farz qilmagan majburiyatlarni yuklaydi: "Ey mo'minlar, agar sizlarga oshkor etilsa, sizlarni qiynab qo'yishi mumkin bo'lgan narsalar haqida so'ramang. Agar Qur'on nozil bo'layotgan paytda ulardan so'rasangiz, ular sizlarga bayon qilinadi. Alloh ularni sizlardan kechiradi, chunki Alloh mag'firatli va halim zotdir." (101-oyat) Bu oyat, Alloh yukni yengil qilish uchun tafsilotsiz qoldirgan yoki tafsilotlarsiz bayon qilgan masalalar haqida so'ramaslik ko'rsatmasini aniq o'zida saqlaydi, xuddi hajga oid masala kabi.

God has kept certain matters unknown to man, or He might have expressed certain matters in general terms. It does not harm people to leave such matters in the form God has left them. To question these at the time of the Prophet might have provided them with distressing answers, or might have overburdened both them and future generations. Hence, God tells the believers not to ask about certain matters which if revealed might be harmful. He also warns them that should they ask about these during the Prophet’s lifetime, when the Qur’ān was being revealed, for then they would have their answers, but these would impose on them obligations that God did not originally make binding: “Believers, do not ask about matters which, if made known to you, may cause you hardship. If you should ask about them while the Qur’ān is being revealed, they shall be made plain to you. God will forgive you these; for God is Much-Forgiving, Forbearing.” (Verse 101) The verse carries a clear instruction not to inquire about matters which God has left out or stated without details in order to keep duties lighter, as in the case of pilgrimage.

Shundan so'ng Alloh avvalgi ummatlarni misol qilib keltiradi, ularga vahiy berilgan edi.

God then gives the example of former communities that were given revelations.

Ba'zilari ko'p savol berib, hukmlar va farzlar haqida so'rab, o'zlariga qiyinchilik tug'dirdilar. Natijada Alloh ularning zimmasiga yangi farzlar yuklaganda, ular bularni ado etmadilar va shu tariqa ularni rad etdilar. Agar masalani Alloh dastlab bayon etgan holatida qoldirganlarida, Alloh ular uchun istagan osonroq vazifalardan foydalana olgan bo'lardilar. Ular o'z mas'uliyatlarini bajarmaganlaridan kelib chiqadigan oqibatlarga duch kelishlari shart bo'lmas edi.

Balki, biz keltirgan bu hadislar Qur’ondagi bayonlar bilan birgalikda Islomdagi ilm izlash tizimini belgilab beradi. Avvalo shuni aniq qilib aytish kerakki, Islom nuqtai nazaridan ilm haqiqiy ehtiyojni qondirish uchun va shu ehtiyojni qondirish maqsadida izlanadi. Inson kuch-qudrati va qobiliyatlari juda qadrli bo‘lib, ularni Islom g‘ayb deb atagan narsalarning batafsil masalalarini o‘rganishga sarflash to‘g‘ri emas. G‘ayb inson idrokining yetmaydigan sohasini anglatadi. Bunday bilim inson hayotidagi haqiqiy yoki amaliy ehtiyojni qondirish uchun izlanmaydi. Uni Ga‘yb haqida xabar bergan Zot tasvirlaganicha e’tiqod qilish inson aqli uchun kifoya. Inson aql shu e’tiqoddan o‘tib, g‘aybning mohiyati va tafsilotlarini tekshirishga kirishsa, haqiqiy natijaga erishmaydi, chunki bunday bilimni egallash uchun zarur vositalar unda mavjud emas. Alloh taolo bizga bu haqda bilishimiz kerak bo‘lgan hamma narsani bergan. Undan keyingi izlanish behuda mehnat bo‘lib, manzilsiz cho‘lda yo‘lboshchisiz yurishga o‘xshaydi, u albatta to‘liq zarar bilan tugaydi.

Perhaps these aĥādīth we have quoted, together with statements in the Qur’ān, delineate the Islamic system of pursuing knowledge. The first point to make clear is that, from the Islamic point of view, knowledge is sought to face a real need and to satisfy that need. Human powers and faculties are too precious to expend in pursuing detailed matters of what Islam calls ghayb, a term which refers to what lies beyond the reach of human perception. That is because such knowledge is not sought to meet any real or practical need in human life. It is sufficient for the human mind to believe in that ghayb as described by the One who has described it. When the human mind goes beyond that belief in order to investigate its nature and details, it will not attain any true results, because it is simply not equipped with the necessary faculties to achieve that knowledge. God has given us all that we need to know about it. Any further pursuit is a waste of effort; it is no more than trying to walk in the desert without a guide. It is bound to end in total loss.

Islomiy hukmlar zarurat tug'ilganda, amaliy vaziyatlar yuzaga kelganda ularga duch kelish uchun so'raladi. Bu Islomning to'g'ri yondashuvidir.

As for Islamic rulings, these are sought when needed, to face practical situations as and when these take place. This is the proper Islamic approach.

Makkiy davrda nozil bo‘lgan Islomiy vahiylarning birortasida ham ma’muriy hukm bayon qilinmagan, garchi ayrim ishlarni qilish va ayrimlaridan tiyilish to‘g‘risida buyruqlar berilgan bo‘lsa-da. Majburiy va ixtiyoriy jazolar, kafforatlar va shunga o‘xshash batafsil hukmlar faqat Madinada Islom davlati tashkil topganidan keyin nozil bo‘ldi, chunki o‘sha davlat bu tafsilotlarni amalga oshirishga va ularni hayotga tatbiq etishga qodir edi.

Biz oldin Mujohid Ibn Abbos va Sa'id ibn Jubayrdan rivoyat qilingan xabarni keltirgan edik, unda ba'zi masalalar haqida batafsil so'ramaslik buyurilgan oyatning nozil bo'lish sababi bayon etilgan. Ushbu masalalar batafsil bayon qilinsa, mo'minlarga qiyinchilik yoki azob keltirishi mumkin edi. Shu xabarda ta'kidlanishicha, ularning savollari johiliyat davrida ma'lum bo'lgan narsalar va odatlarga ham taalluqli edi.

We have already mentioned a report in which Mujāhid quotes Ibn `Abbās and Sa`īd ibn Jubayr’s comments on the immediate reason for revealing the verse instructing the believers not to put questions concerning certain matters which would cause them difficulty or distress should they be stated in detail. The same report mentions that their questions included things and practices known in pre- Islamic days.

Biz bu narsalar va amaliyotlar nimalarga ishora qilgani aniq aniqlay olmadik, lekin sura ortiqcha tafsilotlar haqida savol berishni man qilish buyrug'idan darhol keyin ma'lum turdagi chorva hayvonlarini atashga bag'ishlash haqida zikr qilayotgani ikkalasi qandaydir bog'liq ekanligidan dalolat beradi. Shu narsaning o'zi kifoya, va undan keyin bunday butparast amaliyotlarga ishora qiluvchi oyat haqida gapirishimiz mumkin.

We have not been able to determine which particular things and practices were referred to, but the fact that the sūrah mentions the dedication of certain types of cattle immediately after the instruction not to ask unnecessary questions of detail suggests that the two are somehow linked. This is all that we need to say before discussing the verse that refers to such idolatrous practices.

Bu odatlarni Xudo joriy qilmagan: na yarim quloqli urg'ochi tuya, na ozod qo'yib yuborilgan urg'ochi tuya, na egizak tug'ilgan hayvonlar uchun but qurbon qilish, na yukdan ozod etilgan erkak tuya. Xudo haqida yolg'on o'ylab topgan narsalarini aynan kofirlar bog'laydilar. Ko'pchiligi aqlini ishlatmaydi. Ularga: «Xudo nozil qilgan narsaga va Payg'ambarga keling», deyilganda, ular javob beradilar: «Bizga ota-bobolarimizni ergashgan yo'limiz kifoya». Ota-bobolari hech narsani bilmasa va hidoyatdan butunlay mahrum bo'lsa-chi? (103-104-oyatlar)

It was not God who instituted [superstitions like those of] a slit-ear she camel, or a she-camel let loose for free pasture, or idol sacrifices for twin-births in animals, or stallion-camels freed from work. It is unbelievers who attribute their own lying inventions to God. Most of them never use their reason. When they are told, “Come to that which God has revealed and to the Messenger, “they reply, “Sufficient for us are the ways we found our fathers following.” Why, even though their fathers knew nothing and were devoid of all guidance? (Verses 103-104)

Ba'zi chorva turlari bor ediki, odamlar ularni o'zlarining ilohlari uchun ajratib qo'yar edilar. Bu ajratish ularning ota-bobolaridan meros bo'lib qolgan afsonalarga asoslangan shartlar bilan bog'liq edi va odamlar bu shartlarni so'rovsiz qabul qilar edilar. Bu chorvalar qanday edi? Ularga oid qoidalarni kim belgilagan? Har bir turni tushuntiruvchi xabarlar esa bir-biridan juda farq qiladi. Bunday odatlar haqida tasavvur hosil qilish uchun ularning faqat bir-ikkitasining ta'rifini keltiramiz.

There were certain types of cattle people consecrated for their deities on conditions based in their inherited myths and which people accepted blindly. What were these? Who made the regulations concerning them? We have widely differing reports explaining each type of cattle. We will mention only a couple of these definitions to give an idea of such practices.

Zuhriy Sa’id ibn al-Musayyibdan rivoyat qiladi, u aytadi: “Bahiyra” — “quloqlari yorilgan urg‘ochi tuya” bo‘lib, uning suti butlar uchun bag‘ishlangan edi. [Albatta, sutni ibodatxonalarning xizmatchilari olib, foydalanardilar.] Ikkinchi tur, sa’iba, butlar uchun bag‘ishlangan va xohlagan joyida o‘tlab yurishga qo‘yib yuborilgan urg‘ochi tuya edi. Uchinchi tur, vasila, ketma-ket ikkita urg‘ochi bola tug‘adigan urg‘ochi tuya edi. Ular buni o‘z butlari uchun qurbon qilardilar. To‘rtinchi tur, homi, nasl olish uchun saqlanadigan erkak tuya edi. U belgilangan miqdordagi urg‘ochi tuyalarni urchitgach, ular uning orqasi isiganini aytib, uni ozod qilib, erkin qo‘yib yuborardilar.

Al-Zuhrī quotes Sa`īd ibn al-Musayyib who says that the baĥīrah, or “a slit-ear she- camel” was one whose milk was dedicated for deities. [Needless to say, the milk was taken and used by the custodians of the temples.] The second type, sā‘ibah, was a she- camel dedicated to deities and let loose to graze wherever it wanted. The third type, waşīlah, was a she-camel that gave birth to two she-camels consecutively. This they would sacrifice for their deities. The fourth type, hāmī, was a male camel kept for breeding. When he had ensured conception for a set number of she-camels, they said that his back had warmed and he was freed and let loose.

Lingvistlar ham shunga o‘xshash ta’riflar berishgan. Birinchi turi, bahīrah, quloqi keng yorilgan urg‘ochi tuya. Urg‘ochi tuya besh marta tug‘ib, beshinchisida erkak bolani dunyoga keltirganda, arablar uning quloqini muqaddaslik belgisi sifatida yorardi va hech kimga uni minish yoki oziq-ovqat uchun so‘yishni taqiqlashardi. U hech qachon yaylovdan yoki suvdan haydalmasdi. Hatto charchagan biror kishi uni ko‘rsa ham, uni minmasdi. Ikkinchi turi, sā’ibah, ozod qo‘yib yuborilgan urg‘ochi tuya edi. Biror kishi kasallikdan tuzalgandan yoki uzoq safardan qaytgandan yoki shunga o‘xshash sabablarga ko‘ra shukronalik ifodasi sifatida qurbonlik qilmoqchi bo‘lsa, u: “Mening tuyam ozod”, deb aytardi. Shunday qilib, u birinchi tur bilan bir xil tarzda muqaddaslanardi.

Qur’ondagi bu jihatlarni ko‘rib chiqar ekan, u avvalo shuni bayon qiladiki, chorvani muqaddas deb bilish kabi bu odatlarni Xudo joriy qilmagan. Unday bo‘lsa, kofirlar uchun bu odatlarni kim belgilab bergan? “Xudo quloqlari yorilgan urg‘ochi tuya, ozod qo‘yib yuborilgan urg‘ochi tuya, egizaklar tug‘ilganda hayvonlar uchun qilinadigan but qurbonliklari yoki ishdan ozod qilingan erkak tuyalar kabi odatlarni joriy qilmagan.” (103-oyat) Xudo tomonidan belgilangan dindan boshqa biror yo‘l yoki ta’limotga ergashadiganlar kofirlardir va ular Xudo nomidan yolg‘on da’volar qiladilar. Ular o‘z qonunlarini chiqarib, bu qonunlar Xudoning qonuni deb da’vo qilishlari mumkin. Yoki ular o‘zlariga o‘z qonunlarini e’lon qilish huquqini berib, o‘z tizimlarida Xudo qonuniga joy qoldirmasliklari, shu bilan birga, Xudoga itoat qilmayotganliklarini da’vo qilishlari mumkin. Bularning hammasi Xudo nomidan yolg‘on to‘qishdan boshqa narsa emas. “Xudo nomiga yolg‘on to‘qiydiganlar aynan kofirlardir. Ularning ko‘pchiligi aqlini ishlatmaydi.” (103-oyat)

As the Qur’ān deals with these aspects, it states first of all that God has not initiated those practices of consecrating cattle. Who, then, has set those practices for the unbelievers? “It was not God who instituted [superstitions like those of] a slit-ear she- camel, or a she-camel let loose for free pasture, or idol sacrifices for twin-births in animals, or stallion-camels freed from work.” (Verse 103) Those who follow any code or doctrine other than the one God has laid down are unbelievers, making false claims against God. They may enact their own laws and claim that these are God’s law. Or they may claim for themselves the right to promulgate their own laws, allowing no room for God’s law in their system, but at the same time, they claim that they do not disobey God. All this is no more than fabricating lies against God. “It is unbelievers who attribute their own lying inventions to God. Most of them never use their reason.” (Verse 103)

Johiliyat davridagi mushrik arablar o‘zlarini Ibrohim alayhissalomga Xudo tomonidan vahiy qilingan din tarafdorlari deb hisoblashardi. Ular Xudoni butunlay inkor etmas edilar. Aksincha, Uning borligini, qudratini va olamni boshqarishdagi hokimiyatini tan olardilar. Shunga qaramay, ular o‘zlarining qonun-qoidalarini yaratib, bularning hammasi Xudoning shariatiga kiradi, deb da’vo qilardilar. Shu sababli ular kofirlar edi. Xuddi shu ta’rif har qanday johiliyat holatidagi, o‘z qonunlarini yaratib, ularni Xudoning qonuni deb da’vo qilsalar ham, qilmasalar ham, barcha odamlarga tegishlidir.

The pagan Arabs used to believe that they were following the faith of Abraham, as revealed to him by God. They did not deny God altogether. Indeed they acknowledged Him, His power and control over the universe. Nevertheless, they enacted their own laws and legislation, claiming that these were all part of God’s law. As such they were unbelievers. The same description applies to all people in any state of ignorance, when they make their own laws, whether they claim them to be part of God’s law or not.

Kofirlarning ahvoli bayon qilinganidan so'ng, surah mo'minlarni alohida guruh sifatida ko'rsatuvchi bayonni keltiradi. Ular zimmasidagi vazifalar va majburiyatlar bilan ajralib turadigan guruhdir. Surah ularga boshqa odamlarga nisbatan qanday munosabatda bo'lishlari kerakligini belgilab beradi. Unda aytiladiki, ular Allohning ajridan boshqa hech qanday mukofotni kutmasliklari kerak. Bu dunyoda hech qanday mukofotga intilmasliklari lozim. "Ey mo'minlar, siz faqat o'z jonlaringiz uchun javobgarsiz. Adashgan kishilar, agar siz to'g'ri yo'lda bo'lsangiz, sizga hech qanday zarar yetkaza olmaydi. Hammangiz Xudoga qaytishingiz kerak. U sizlarga hayotda qilgan barcha ishlaringizni anglatadi" (105-oyat).

When the situation of the unbelievers was explained, the sūrah makes a statement showing the believers as a separate group, distinguished by the duties and obligations they have to fulfil. It defines for them what attitude they should take to other people. It tells them that they may look forward to no reward other than that of God. They should aspire to no reward in this life. “Believers, it is but for your own souls that you are accountable. Those who go astray can do you no harm if you [yourselves] are on the right path. To God you all must return. He will then make you understand all that you were doing [in life].” (Verse 105)

Bu ular bilan ularning dushmanlariga nisbatan to‘liq uzilish bo‘lishi lozim bo‘lgan holatdir. Bundan tashqari, ular bir jamoani tashkil etganliklari sababli, o‘zaro ko‘mak va yordamga asoslangan munosabatda bo‘lishlari kerak: “Ey iymon keltirganlar, siz faqat o‘z joningiz uchun javobgarsiz. Adashgan kishilar, agar siz to‘g‘ri yo‘lda bo‘lsangiz, sizga zarar yetkaza olmaydilar.” (105-oyat)

It is a case of a complete break between them and those who are hostile to their cause. Moreover, they should have a relationship of mutual support among themselves, since they form one community: “Believers, it is but for your own souls that you are accountable. Those who go astray can do you no harm if you [yourselves] are on the right path.” (Verse 105)

Bu oyatning mo‘minlarga aytayotgan maʼnosi shuki, ular o‘z nafslarini poklab, o‘z jamoalariga to‘liq sadoqat bilan bog‘lanishlari, boshqalar nima deyishi yoki nima qilishiga, garchi ular katta adashishga yuz tutgan bo‘lsa-da, e’tibor bermasliklari kerak. Mo‘minlar sifatida ular o‘zga barcha kishilardan mustaqil, alohida birlikdir. Bu birlik ichida ular bir-birlariga to‘liq o‘zaro hamjihatlik bilan g‘amxo‘rlik qiladilar. Bundan tashqari, ular kimdir bilan hech qanday aloqa yoki sadoqat rishtalariga muhtoj emaslar.

What this verse says to the believers is that they should take care of themselves, purifying their souls and committing themselves wholly to their community, paying no attention to what others may say or do, even though they may go far astray. As believers, they are a separate unit, independent of all others. In this unit, they take care of one another, in complete mutual solidarity. Other than this, they have no need for any bonds or ties of loyalty with anyone.

Oxirida, vasiyatchi uyidan va jamiyatidan uzoqda bo'lgan holatda vasiyatga guvohlarga tegishli hukmlarning qisqacha bayoni keltirilgan. Bular ushbu surada islomiy jamiyatdagi ayrim muomalalar bo'yicha berilgan so'nggi hukmlardir. Ular odamlarga o'z haqlarini to'liq olishlarini ta'minlash uchun kafolatlar beradi.

The passage is concluded with an outline of the rulings applicable to witnesses to a will, when the testator is away from home and from his society. These are the final rulings given in this sūrah on certain transactions in Islamic society. They provide guarantees to ensure that people receive what is rightly theirs.

Ey iymon keltirganlar, o'lim sizga yaqinlashib, vasiyat qilish payti kelganda, aranglardan adolatli ikki kishi guvoh bo'lsin, yoki yerda safar qilayotganingizda o'lim azobi sizga yetib qolsa, boshqalardan ikki kishi (guvoh bo'lsin). Agar biror shubhaga tushsangiz, namozdan keyin ularni to'xtatib turing, ular Alloh nomi bilan qasam ichsinlar: "Biz buning evaziga hech qanday narxni, hatto yaqin qarindoshimiz bo'lsa ham, olmaymiz, Alloh huzurida guvohlik bergan narsamizni yashirmaymiz, aks holda biz gunohkorlardan bo'lib qolamiz." Agar keyinchalik ikki guvohning [shu] gunohga botganligi ma'lum bo'lsa, u holda ularning o'rniga da'vogarlar orasidan yaqin kishilaridan ikki kishi turadi. Ikkovi ham Alloh nomi bilan qasam ichib aytadilar: "Bizning guvohligimiz bu ikki kishinikidan haqiqatdir. Biz haddan oshmadik, aks holda zolimlardan bo'lib qolamiz."

Believers, let there be witnesses to what you do when death approaches you and you are about to make bequests: two persons of probity from among your own people, or two others from outside, if the pangs of death come to you when you are travelling through the land. Detain them both after prayer, and if you have any doubt in mind, let them swear by God, “We shall not sell this [our word] for any price, even though it were for a near kinsman; and neither shall we conceal anything of what we have witnessed before God; for then we should be among the sinful.” But if afterwards it should come to light that the two [witnesses] have been guilty of [this very] sin, then two others should replace them from among those immediately concerned. Both shall swear by God, “Our testimony is indeed truer than that of these two. We have not transgressed the bounds of what is right; for then we should be among the evil-doers.

Shunda odamlar haqiqatga muvofiq guvohlik berishlari ehtimoli ortadi; yoki ularning qasamlaridan keyin boshqalarning qasamlari qabul qilinishidan qo‘rqadilar. Allohdan emas, balki Xudodan qo‘rqinglar va Unga itoat etinglar. Xudo fosiq bo‘lgan qavmni to‘g‘ri yo‘lga boshlamaydi. (106-108-oyatlar)

“Thus it will be more likely that people will offer testimony in accordance with the truth; or else they will fear that the oaths of others may be taken after their oaths. Have fear of God and hearken to Him. God does not guide those who are iniquitous. (Verses 106-108)