Ushbu parcha inson hayotiga oid ba'zi asosiy qonunchilikni bayon etishni boshlaydi. Ulardan ba'zilari Ilohiy qonunni qo'llaydigan musulmon jamiyatida hayotni himoya qilishga taalluqlidir. Boshqalari esa bunday jamiyatda Ilohiy qonunni boshqaradigan hokimiyatni buzishga intilishi mumkin bo'lgan har qanday isyondan tizimni himoya qilishga taalluqlidir.

This passage begins to outline some fundamental legislation concerning human life. Some of these are concerned with life protection in a Muslim community that applies Divine law. Others relate to the protection of the system against any rebellion that may seek to undermine the authority administering Divine law in such a society.

Umuman olganda, bu choralar Ilohiy hidoyatga asoslangan va Ilohiy qonun bilan boshqariladigan ijtimoiy tuzumda musulmon jamoasini, shuningdek, boylik va xususiy mulkni to'g'ri himoya qilishga qaratilgan.

All in all, these measures aim to provide proper protection for the Muslim community, as well as wealth and private property in a social set-up based on Divine guidance and ruled by Divine law.

Ijtimoiy hayotning ushbu muhim jihatlarini qamrab olgan qonunchilik bu butun oyatlar guruhini egallaydi; uni Odam alayhissalomning ikki o'g'li haqidagi hikoya bilan boshlanuvchi kirish qismi oldindan tayyorlaydi. Bu hikoya jinoyatning mohiyatini va uning sabablarini ochib beradi, uning xunuk yuzini namoyon etadi va jinoyatga qarshi turish hamda uni islomiy jamiyat hayotidan butunlay yo'q qilish zarurligini ko'rsatadi.

The legislation covering these important aspects of social life take up this whole passage, after an introduction relating the story of Adam’s two sons. This story exposes the nature of crime and its motives, and reveals its ugly face, showing the need to stand up to crime and to stamp it out of the life of Islamic society altogether.

U'sha jinoyatchini jazolash zarurligini va jinoyat sabablariga qarshi kurashish kerakligini ta'kidlaydi.

It stresses the need to punish the criminal and to counter the motives for crime.

Hikoya ushbu surada keltirilgan hukmlar va qonunlar bilan mustahkam bog‘langan ko‘rinadi. Mulohaza yurituvchi o‘quvchi hikoyaning bu yerda ataylab, muayyan vazifani bajarish uchun keltirilganini his qilishi, uning kuchli dalil sifatida o‘quvchi ongiga chuqur singib borishini sezishi tabiiy. Shunday qilib, u qalblarni va aqllarni Islom inson hayotiga, jamoat tartibiga va shaxsiy mulkka qarshi qilingan jinoyatlar uchun belgilagan og‘ir jazolarni qabul qilishga tayyorlaydi. Bu jazolar Ilohiy qonunni amalga oshiradigan islomiy jamiyatda ijro etilishi shart.

The story appears to be firmly welded to the rulings and legislation that are subsequently detailed in this sūrah. A reflective reader is bound to feel that the story is given at the right place to fulfil an important function, and present a profound argument that penetrates the reader’s consciousness. It thus puts hearts and minds in the right frame to receive the severe penalties Islam legislates for crimes committed against human life, public order, and personal property. These must be put into effect in an Islamic society which implements Divine law.

Ularga Odam o'g'lining ikki o'g'li haqidagi xabarni haqqoniy ravishda bayon qil: ularning har biri qurbonlik keltirdi, lekin ulardan biri(ning qurbonligi)ni qabul qilindi, boshqasinikini esa qabul qilinmadi. (Qurbonligi qabul qilinmagan) o'g'il dedi: «Albatta seni o'ldiraman». (Qurbonligi qabul qilingan) boshqasi javob berdi: «Xudo faqat taqvodorlardan qabul qiladi. Agar meni o'ldirish uchun qo'lingni menga cho'zsang ham, men seni o'ldirish uchun qo'limni senga cho'zmayman, chunki men olamlar Robbisi bo'lmish Xudodan qo'rqaman. Sen mendan o'zgalar uchun gunohingni menga qarshi qilgan gunohing bilan birga yuklanishingni istayman, shunda do'zax ahli bo'lasan, zolimlarning jazosi ham shudir». Uning nafsi uni akasini o'ldirishga undadi, u uni o'ldirdi va shu bilan zarar ko'rganlardan bo'ldi. Keyin Xudo ko'mirni (qazish uchun) yuboradi, u yerni qazirdi, (buning bilan) akasining jasadini qanday yashirish kerakligini unga ko'rsatdi. U esa: «Voy, menga! Ushbu qarg'a qilgandek bo'lishga ojizmanmi, akamning jasadini yashirishga ojizmanmi?» dedi va pushaymon bo'luvchilardan bo'ldi. (27-31-oyatlar)

Relate to them in all truth the story of the two sons of Adam: how each offered a sacrifice, and it was accepted from one of them while it was not accepted from the other. [The latter] said: ‘I will surely kill you.” [The other] replied: “God accepts only from those who are God-fearing. Even if lay your hand on me to kill me, I shall not lay my hand on you to kill you; for I fear God, the Lord of all the worlds. I would rather you should add your sin against me to your other sins, and thus you will be destined for the Fire; since that is the just retribution of wrongdoers.” His evil soul drove him to kill his brother; and he murdered him, and thus he became one of the lost. God then sent forth a raven which scratched the earth, to show him how he might conceal the nakedness of his brother’s body. He cried out: “Woe to me! Am I then too weak to do what this raven has done, and to conceal the nakedness of my brother’s body?” He was then overwhelmed by remorse. (Verses 27-31)

Bu hikoya yovuzlikning mohiyati va asossiz tajovuzning aniq namunasini beradi. U, shuningdek, yaxshilikning mohiyatini va har kimga nisbatan tinch munosabatni ko'rsatadigan namuna beradi. Ikki namuna aniq qarama-qarshilikda qo'yilgan. Natijada shafqatsiz jinoyat yuz beradi va bu bizda adolatli jazoni joriy etish hamda tajovuzkorlarni jinoyat sodir etishdan oldinroq to'xtatish uchun huquqiy kodeksga ehtiyoj borligini his qildiradi. Agar ular shunga qaramay jinoyat sodir etsalar, jinoyatlariga mos jazoga albatta duchor bo'ladilar. Shunday qilib, huquqiy kodeks yaxshi odamlarni himoya qila oladi va ularning yashash huquqini ta'minlaydi. Aynan shunday odamlar jinoyatning oldini oladigan va adolatni amalga oshiradigan qonun himoyasi ostida o'zlarini xavfsiz va himoyalangan his qilishlari kerak.

This story gives us a clear example of the nature of evil and totally unjustified aggression. It also gives us an example showing the nature of goodness and a peaceful attitude towards everyone. The two examples are set in clear contrast. The result is a sordid crime, which makes us feel the need for a legal code to impose just retribution and to stop aggressors even before they commit their crimes. If they, nevertheless, do commit crimes, they are certain to receive a punishment commensurate to their crimes. The legal code will thus be able to protect those who are good and ensure their right to live. It is indeed such people that should feel secure and safe under the protection of the law that deters crime and administers justice.

Shunday qilib, bunca nasihat va ko'ndirishdan keyin, butunlay tinch va muloyim yo'l bilan ham, yomon nafs g'alaba qozondi va jinoyat sodir bo'ldi. Uning yomon nafsi har qanday to'siqni yengib o'tdi va uni qotillik fikriga nisbatan kamroq qarshilik ko'rsatuvchi qilib qo'ydi. Shunday qilib, u o'z akasini o'ldirdi va o'zini halokatga mahkum etdi: "Shunday qilib u ziyon ko'rganlardan bo'ldi." (30-oyat) U o'zini halokatga olib kelib, hammasini yo'qotdi va do'st hamda tayanch bo'lishi kerak bo'lgan akasidan ajralib qoldi. U dunyosini ham yo'qotdi, chunki qotil hayotda hech qachon baxtli bo'la olmaydi. Shubhasiz, u oldingi gunohlariga yangi gunohini qo'shib, oxirat hayotini ham yo'qotdi.

After all this admonition and persuasion, in a perfectly peaceful and gentle approach, the evil soul prevailed and the crime was committed. His evil soul was able to override every hindrance and made him less resistant to the thought of killing. Thus, he killed his own brother, only to be doomed: “Thus he became one of the lost.” (Verse 30) He lost all as he brought himself into ruin, and lost his brother who should have been his friend and support. He also lost his world, since a murderer can never be happy in life. Most certainly, he lost his future life as he added his new sin to his earlier ones.

Uning jinoyatining dahshatliligi unga eng jismoniy shaklda ko‘rsatilgan edi.

The ghastliness of his crime was made to appear to him in its most physical shape.

Akasining o‘lik jasadi chirib ketishni boshladi va uning yalang‘ochligi chidab bo‘lmas darajaga yetdi.

The dead corpse of his brother started to rot and its nakedness became intolerable.

Qotil bo‘lsa ham, u tez orada o‘z ojizligini anglashga majbur bo‘ldi, chunki ukasining jasadining yalang‘ochligini qanday yashirishni bilmas edi. U qushlar orasida qarg‘adan ham ojiz edi: “Shunda Alloh bir qarg‘ani yubordi, u yerni qazidi, unga ukasining jasadining yalang‘ochligini qanday yashirish kerakligini ko‘rsatish uchun. U faryod chekdi: ‘Voy menga! Men bu qarg‘a qilgan ishni qilishga, ukamning jasadining yalang‘ochligini yashirishga ojizmanmi?’ So‘ngra u pushaymonlik bilan to‘ldi.” (31-oyat)

Murderer as he was, he was soon made to realise his powerlessness, as he did not know how to conceal the nakedness of his brother’s corpse. He was weaker than a raven among birds: “God then sent forth a raven which scratched the earth, to show him how he might conceal the nakedness of his brother’s body. He cried out: ‘Woe to me! Am I then too weak to do what this raven has done, and to conceal the nakedness of my brother’s body?’ He was then overwhelmed by remorse.” (Verse 31)

Sura shu hikoyani bayon etishdagi chuqurlikdan foydalanib, bunday jinoyatga qarshi qabul qilingan qonunchilikka ijobiy munosabatni kuchaytiradi. Bu qonunchilik ikki maqsadga xizmat qiladi: birinchidan, qotillik qilish niyatini susaytiradi; ikkinchidan, bunday jinoyat sodir bo‘lgan taqdirda adolatli jazoni belgilaydi: “Shu sababli Biz Isroil o‘g‘illariga farz qildikki, kim biror jonni, qasos yoki yer yuzida fasod tarqatgani uchun bo‘lmagan holda o‘ldirsa, go‘yo butun insoniyatni o‘ldirgandek bo‘ladi; kim biror jonni saqlab qolsa, go‘yo butun insoniyatni saqlab qolgandek bo‘ladi. Ularning oldiga Bizning elchilarimiz aniq dalillar bilan keldilar, lekin shunga qaramay, ularning ko‘pchiligi yer yuzida turli isrofgarchiliklarni qilishda davom etdi.” (32-oyat)

The sūrah then makes use of the profundity of relating this story by enhancing a positive response to the legislation enacted to deal with such a crime. The legislation achieves the dual purpose of weakening the motive to commit a murder and establishing the just punishment for such a crime whenever it takes place: “Because of this did We ordain to the Children of Israel that if anyone slays a human being, for anything other than in punishment of murder or for spreading corruption on earth, it shall be as though he had slain all mankind; and that if anyone saves a human life, it shall be as though he had saved all mankind. Our messengers brought them clear evidence of the truth, but despite all this, many of them continue to commit all manner of excesses on earth.” (Verse 32)

Bunday odamlar mavjud bo'lib, tinch va yaxshi xulqli, birovga na kek, na yomon niyat saqlaydigan odamlarga nisbatan zo'ravonlik sodir etiladi. Yomon tabiatli kishilar bilan esa eslatma va ogohlantirish hech narsaga erishmasligi mumkin.

This type of person exists and aggression is committed against peaceful and good- natured people who harbour neither grudges nor ill-feelings towards others. A reminder and a warning may achieve nothing with those who have an evil nature.

Tinch bo'lish munosabati ta'qsirchilikning oldini olish uchun yetarli bo'lmasligi mumkin. Shunga qaramay, bir insonni o'ldirish jinoyati shunchalik og'ir va shunchalik jirkanch hisoblanadiki, u butun insoniyatni o'ldirish jinoyati bilan teng qo'yiladi. Boshqa tomondan, o'ldirishning oldini olish va bir insonning hayotini saqlab qolishga intilish buyuk amal hisoblanadi va butun insoniyatni qutqarish bilan tengdir. Bani Isroilga berilgan qonunda ushbu tamoyil mavjud edi, unga ko'ra har qanday insonning hayoti barcha hayotga teng qo'yiladi. Yashash huquqi hammaga tegishlidir. Demak, bir insonni o'ldirish barcha odamlar teng bo'lgan yashash huquqiga qarshi tajovuzdir. Xuddi shunday, qotillikning oldini olish va bir insonning hayotini saqlab qolish, ya'ni potentsial qurbonni himoya qilish yoki boshqa birovning o'ldirilishining oldini olish maqsadida qotilga o'lim jazosini qo'llash orqali, hammaga tegishli bo'lgan asosiy yashash huquqini saqlab qolishdir.

Sura shunday buzg'unchi unsurlar sodir etadigan jinoyat uchun jazoni belgilaydi. Bu Islom huquqi kodeksida Islomga qarshi urush olib borish uchun jazo sifatida ma'lum: "Allohga va Uning Elchisiga qarshi urush ochadigan, yer yuzida fasod tarqatishga intiladiganlarning jazosi faqat quyidagicha bo'lishi kerak: ular o'ldirilsin yoki osilsin, yoki qo'l-oyoqlari navbat bilan kesilsin yoki ular yurtdan haydalsin. Bu ularning dunyodagi xorligidir, oxiratda esa ularni yanada og'ir azob kutmoqda; ammo sizlar ularni qo'lga olishdan oldin tavba qilganlar bundan mustasno. Bilingki, Alloh Mag'firatli va Rahmlidir" (33-34-oyatlar).

The sūrah lays down the punishment for the crime that such wicked elements commit. This is known in the Islamic legal code as the punishment for waging war against Islam: “It is but a just punishment of those who make war on God and His Messenger, and endeavour to spread corruption on earth, that they should be put to death, or be crucified, or have their hands and feet cut off on alternate sides or that they should be banished from the land. Such is their disgrace in this world, and more grievous suffering awaits them in the life to come; except those who repent before you overpower them. For you must know that God is Much-Forgiving, Merciful.” (Verses 33-34)

Ushbu qonunchilik bayonoti nazarda tutgan jinoyat Islom qonunlarini joriy etayotgan musulmon hukmdoriga qarshi isyon ko'tarishni o'z ichiga oladi. Isyonchilar hukmdorning hokimiyatini inkor etib, guruhga birlashadilar. Ular musulmon yurtda yashovchi musulmon jamoasida qo'rquv tug'diradilar hamda ularning jonlari va mol-mulkiga tajovuz qiladilar. Ba'zi olimlar bunday jinoyat hukmdor hokimiyati amal qilayotgan hududlardan tashqarida sodir etilishini ham shart qilib qo'yadilar. Boshqalar esa, bunday isyonchilar guruhlarga birlasha boshlashi va islom yurtining xalqiga nisbatan zo'ravonlik bilan tajovuz qilishi o'zi kifoya qilib, ushbu huquqiy qoida ular qayerda bo'lishidan qat'i nazar, ularga nisbatan qo'llanilishini ta'kidlaydilar.

The crime to which this legislative statement refers involves rebellion against a Muslim ruler who implements the laws of Islam. The rebels gather in a group renouncing the ruler’s authority. They cause fear among the Muslim community living in the Muslim land and they commit aggression against their lives and property. Some scholars also make it a condition that this should take place away from the areas where the ruler’s authority is enforced. Others suggest that the very fact that such rebels begin to gather and use force in aggression against the people of the land of Islam, makes this legal provision applicable to them wherever they are.

Bu ehtimol amaliyroq bo‘ladi, chunki Islom amaliy yondashuvni qabul qiladi.

This is probably more practical, because Islam adopts a pragmatic approach.

Olimlar musulmon hokimi ushbu jazolardan istalganini tanlashi mumkinmi yoki har bir jazo muayyan holatda qo‘llanadimi, degan masalada keskin turlicha qarashlarga ega. Islom huquqining Ĥanafiy, Shofi`iy va Ĥanbaliy mazhablariga ko‘ra, bu jazolar sodir etilgan jinoyatga qarab tartiblangan. Mol-mulkni olmasdan odam o‘ldirgan isyonkor o‘limga hukm qilinadi, mol-mulkni o‘ldirmasdan olgan boshqasining qo‘l-oyoqlari kesiladi. Ikkala jinoyatni ham sodir etgan shaxs o‘ldiriladi va xoch‘ga mixlanadi. Qo‘rquv tarqatishga yordam bergan, lekin na odam o‘ldirmagan, na mol-mulk olmagan isyonkor esa surgun qilinadi.

Scholars have widely different views on whether a Muslim ruler may choose any of these punishments or whether each punishment is implemented in a particular case. According to the Ĥanafī, Shāfi`ī and Ĥanbalī schools of Islam law, these punishments are ordered according to the crime committed. A rebel who kills without taking any property is put to death, while another who has taken property without killing has his limbs cut off. A person who has committed both crimes is put to death and crucified. A rebel who helps spread fear but has neither killed anyone nor taken any property, is banished.

Imom Molik rivoyat qilishicha, isyonkor qotillik qilgan bo‘lsa, uni o‘ldirish kerak. Musulmon hokimning yengilroq jazolar — qo‘l-oyoqini kesish yoki surgun qilishni tanlash huquqi yo‘q. Uning oldidagi yagona tanlov — davlat belgilagan usulda uni o‘ldirish yoki osib o‘ldirish (xochga mixlash)dir. Agar u musulmonlarning mol-mulkini olgan, lekin hech kimni o‘ldirmagan bo‘lsa, uni surgun qilib bo‘lmaydi. Hokim oldidagi tanlovlar — uni o‘ldirish, osib o‘ldirish yoki qo‘l-oyoqini kesishdir. Agar u dahshat solishda ishtirok etgan bo‘lsa, hokimda to‘rtala tanlov bor va u o‘z ijtihodiga ko‘ra ish tutishi mumkin. Agar jinoyatchi isyonning tashkilotchilaridan bo‘lsa, unga qo‘l-oyoqini kesish yetarli jazo bo‘lmasligi mumkin. U yo o‘ldirilishi, yo osib o‘ldirilishi kerak. Agar u isyonga jismoniy kuchi bilan yordam bergan bo‘lsa, unga qo‘l-oyoqini kesish munosib jazodir. Agar u bu turlarning birortasiga ham kirmasa, unda yengilroq jazo — uni surgun qilish qo‘llanilishi kerak.

According to Imām Mālik, a rebel who has killed must be killed. The Muslim ruler does not have a choice to enforce the lesser punishments of cutting off his limbs or banishing him. The only choice he has is either to put him to death by a method chosen by the state or to crucify him. If he has taken the property of Muslims but without killing anyone, he cannot be banished. The choices open to the ruler are to kill or crucify him or to cut off his limbs. If he has helped to spread fear, the ruler has all four choices and he may use his discretion. If the culprit is one of the organisers of rebellion, then cutting off his limbs may not be an adequate enough punishment. He should be either killed or crucified. If he is one who helps the rebellion with his physical strength, then cutting off his limbs is the appropriate punishment. If he is of neither type, then the lesser punishment of sending him into exile should be implemented.

Ilohiy insoniy jamiyatni shakllantirish usulining muhim xususiyati shundaki, u faqat qonun chiqarish choralariga tayanmaydi. Albatta, u qonun qoidalari bilan ham qurollanadi, toki faqat qonun kuchidan qo'rqadiganlarni to'xtatsin. Darhaqiqat, u asosan inson xarakteridagi qo'pol jihatlarni silliqlaydigan tarbiyaviy chora-tadbirlarga tayanadi. U inson ruhiga yo'l-yo'riq beradi va yaxshilik urug'lari o'sishiga yordam beradigan, zararli o'tlarga esa unumdor tuproq bermaydigan jamiyatni barpo etadi. Oldingi oyatlarda og'ir jinoyatlar uchun juda qattiq jazolar haqida so'z borgan edi. Biroq jazolar bayon etilgach, ularning bazdorlik ta'sirini ta'minlash maqsadida, sura odamlarning vijdoni va ruhiga murojaat qiladi, imonni hamda Allohga bo'lgan burchlarni anglashni mustahkamlashni maqsad qiladi. U odamlarni Alloh roziligiga yaqinlashishning to'g'ri yo'llarini izlashga va muvaffaqiyatga erishishlari uchun Uning yo'lida astoydil kurashishga chaqiradi.

An important feature of the Divine method of moulding human society is that it does not rely solely on legislative action. It certainly arms itself with legal provisions in order to deter those who only fear the force of the law. Indeed, it relies primarily on educative action which smoothes over the rough edges of people’s characters. It provides guidance to the human spirit as it establishes a society that helps the seeds of goodness to grow and gives harmful weeds no fertile soil. The previous verses spoke of very stern punishments for serious crimes. However, once the punishments are outlined, so as to ensure their deterrent effect, the sūrah addresses people’s consciences and spirits, aiming to strengthen faith and consciousness of one’s obligations towards God. It urges people to seek proper ways of moving nearer to what pleases God and to strive hard in His cause, so that they may be successful.

Bu kufrdan ogohlantirish bilan birga keladi hamda kofirlarni oxiratda nima kutayotgani haqida jonli tasvir beradi.

This is coupled with a warning against disbelief and a vivid description of what awaits disbelievers in the Hereafter.

Ey iymon keltirganlar, Allohdan qo'rqing va Unga yaqinlashish vositalarini izlang, Uning yo'lida astoydil kurashing, shunda najot topasiz. Agar kofir bo'lganlarning qo'lida yer yuzidagi barcha narsa va yana shuncha narsa bo'lib, ular Qiyomat kunining azobidan fidya sifatida uni bersalar ham, ulardan qabul qilinmaydi. Ularga alamli azob bor. Ular do'zakdan chiqishni istaydilar, lekin ular undan chiqarilmaydilar. Ularga doimiy azob bor. (Oyatlar 35-37)

Believers, fear God and seek the means to come closer to Him, and strive hard in His cause, so that you may be successful. If those who disbelieve had all that is on earth and as much besides to offer as ransom from the suffering of the Day of Resurrection, it would not be accepted from them. Theirs shall be a painful suffering. They will wish to come out of the Fire, but they shall not come out of it. Theirs shall be a long-lasting suffering. (Verses 35-37)

Bundan keyin o'g'rilik qilgan erkak yoki ayol haqida hukm keladi: "O'g'rilik qilgan erkak va ayolning qo'llarini kesing, qilgan ishlari evaziga, Alloh tomonidan belgilangan ibratli jazo sifatida. Alloh qudratli, hikmat egasidir. Kim o'z zulmidan keyin tavba qilib, to'g'rilanса, Alloh uning tavbasini qabul qiladi. Alloh mag'firatli, rahmlidir. Bilmaysizmi, osmonlar va yer mulki Allohniki ekanini? U xohlaganini azoblaydi va xohlaganini kechiradi. Alloh har narsaga qodirdir." Note: the rules require "God" rather than "Allah," so the correct rendering is: "O'g'rilik qilgan erkak va ayolning qo'llarini kesing, qilgan ishlari evaziga, Xudo tomonidan belgilangan ibratli jazo sifatida. Xudo qudratli, hikmat egasidir. Kim o'z zulmidan keyin tavba qilib, to'g'rilansa, Xudo uning tavbasini qabul qiladi. Xudo mag'firatli, rahmlidir. Bilmaysizmi, osmonlar va yer mulki Xudoniki ekanini? U xohlaganini azoblaydi va xohlaganini kechiradi. Xudo har narsaga qodirdir."

This is followed by a legislation outlining the punishment for theft: “As for the man or the woman who is guilty of stealing, cut off their hands in requital for what they have wrought, as an exemplary punishment ordained by God. God is Almighty, Wise. But whoever repents after having thus done wrong, and makes amends, shall have his repentance accepted by God. God is Much-Forgiving, Merciful. Do you not know that to God belongs the kingdom of the heavens and the earth? He punishes whom He wills and forgives whom He wills. God has power over all things.” (Verses 38-40)

Muslim jamiyat islom yurtidagi barcha aholiga, qanday e'tiqodda bo'lishidan qat'i nazar, sog'lom aqlli har bir insonni o'g'irlik fikridan uzoqlashtirish uchun yetarli narsani ta'minlaydi. U yaxshi turmush, to'g'ri ta'lim va adolatli taqsimot tizimini kafolatlaydi. Shu bilan birga, u shaxsiy mulkchilikni faqat halol yo'llar bilan qo'lga kiritilgan natija deb hisoblaydi va unga foydali ijtimoiy rol belgilaydi. Shunday ekan, qanday yaxshi inson o'g'irlash haqida o'ylashi mumkin? Muslim jamiyat bularning barchasini ta'minlagach, o'g'irlik uchun juda qattiq jazo belgilashi adolatli bo'lib, bu shaxsiy mulkka va jamoa xavfsizligiga qarshi tajovuzdir. Biroq bu qat'iy yondashuv shu bilan cheklanadiki, jinoyat yoki uning sodir etuvchisi haqida shubha bo'lsa, jazoni ijro etish to'xtatiladi. Ayblanuvchiga o'z aybsizligini isbotlash uchun barcha huquqlar berilib, shubhasiz isbotlanmaguncha hech kim jazolanmaydi.

Muslim society provides for all inhabitants of the land of Islam, whatever faith they may have, enough to keep any thought of stealing far from any healthy mind. It guarantees good living, proper education and a system of fair distribution. At the same time, it makes private ownership the result of only legitimate means, and assigns to it a beneficial social role. Why, then, should any good person entertain any thought of stealing? When Muslim society has provided all this, it is only fair that it should prescribe a very stern punishment for theft, which represents an aggression on private ownership and the security of the community. This strong approach, however, is qualified by the fact that the enforcement of punishment is blocked when there is doubt as to the crime or its perpetrator. It provides all rights to the accused to prove his innocence so that no one is punished unless proven guilty beyond doubt.

Jinoyat uchun bunday qattiq jazo belgilashning sabablarini, islom qonuni joriy etilgan yurtda adolat va teng taqsimotning barcha kafolatlari hamda hammaning himoyasi vositalari mavjud bo'lgan holda tushuntirib bergach, endi o'g'rilik jinoyatiga musulmon jamiyatida bu jazoning mosligi haqida bir og'iz so'z aytishimiz kerak.

Having explained the reasons for imposing such a stern punishment for theft in the land where Islamic law is implemented, providing all guarantees of justice and fair distribution as well as the means of protection for all, we need to say a word about the suitability of this punishment to the crime of theft in a Muslim community.

Oǧirlik haqida o‘ylaganda, odam aslida boshqaning hisobiga o‘zining mol-mulkini ko‘paytirishni nazarda tutadi. U o‘zi halol mehnat bilan topadigan narsa o‘ziga oz tuyuladi va shuning uchun uni noqonuniy yo‘l bilan ko‘paytirishni istaydi. O‘z mehnatining mevasi uning ochko‘zligini qondirmaydi, u boy ko‘rinishni yoki o‘zini ishlashga hojat qolmaydigan yoki kelajakda farovon hayot kafolatlangan holatga keltirishni xohlaydi. Qisqacha aytganda, o‘g‘irlikning sababi daromadini yoki boyligini oshirishdir. Islom bu sababga qarshi o‘g‘rining qo‘lini yoki oyog‘ini kesish jazosini belgilaydi, chunki bunday jazo o‘g‘rining ishlash qobiliyatini sezilarli darajada kamaytiradi va uning daromadi hamda boyligini kamaytiradi. Islom qonuniga binoan o‘g‘ri jazolanganda, uning ko‘z-ko‘z qilish imkoniyati keskin cheklanadi va u ko‘proq tirishib ishlashga majbur bo‘ladi. Bundan tashqari, uning kelajagi haqidagi tashvishi cheksiz darajada ortadi.

When someone thinks of stealing, he actually thinks of increasing what he owns at the expense of someone else. He feels that what he earns legitimately is too little for him and, therefore, he wishes to add to it in an illegitimate way. The fruits of his own labour do not satisfy his greed and he wants to appear to be wealthy or to get himself in a position where he does not need to work or where he is assured of a comfortable life in future. In short, the motive for stealing is to increase one’s income or one’s wealth. Islam counters this motive by prescribing the punishment of cutting off the thief’s hand or leg, since such a punishment will markedly decrease the thief’s ability to work and reduce his income and wealth. When a thief is punished according to Islam, his ability to show off is greatly curtailed and his need to work hard is much greater. Moreover, his worry about his future is infinitely greater.

Shunday qilib, o'g'rining qo'lini kesish jazosini belgilash orqali Islom huquqi o'g'irlikning psixologik sabablariga yanada kuchliroq psixologik omillar bilan qarshi turadi, ular o'g'irlikka bo'lgan vasvasaga qarshilik ko'rsatadi, deb ko'ramiz. Agar inson shunga qaramay vasvasaga berilib, o'g'irlik qilsa, jazoning og'irligi unga uzoq muddatli ta'sir ko'rsatadi va uni jinoyatni takrorlashdan ham saqlaydi.