Xudo ham biladiki, Uning qonunini saqlash va amalga oshirishga mas'ul bo'lgan ba'zi kishilar dunyoviy vasvasalarga qarshi tura olmasligi mumkin. Kuchli hokimiyat yoki boylikka ega bo'lgan kishilar va har xil lazzatlarni izlovchilar Xudoning qonunchiligiga qarshi ekanini anglagach, ular bu dunyoning boyliklari va lazzatlaridan biror narsaga erishish uchun ularga xushomad qilishlari mumkin. Barcha avlodlardagi kasbiy ruhoniylar, xuddi ba'zi yahudiy ravvinlari kabi, bunday vasvasaga taslim bo'lganlar. Xudo ularning hammasiga shunday deydi: "Mening oyatlarimni arzimas bahoga sotmang". (44-oyat) Bu ularning jimgina turganlari, yoki Xudoning vahiylarini buzib ko'rsatganlari, yoki shubhali hukmlar chiqarganlari evaziga olishi mumkin bo'lgan bahodir. Darhaqiqat, taklif qilingan har qanday baho arzimasdir, hatto u bu dunyodagi hamma narsani o'z ichiga olsa ham. Bu qanday tavsiflanishi mumkin, axir u faqat lavozim, maosh, unvon va arzimas manfaatdan iborat bo'lib, shu uchun iymon sotiladi va do'zax sotib olinadi?
God also knows that some of those who are charged with the safekeeping and implementation of God’s law may find worldly temptations too strong to resist. As they realise that people with power or money and those who seek all types of pleasure oppose God’s legislation, they may flatter them in order to gain something of the riches and pleasures of this world. Professional clerics in all generations have yielded to such temptation, as did some Jewish rabbis. God addresses all those, saying to them: “Do not barter away My revelations for a paltry price.” (Verse 44) That is the price they may get in return for their silence or for their distortion of God’s revelations or for issuing doubtful rulings. Indeed, every price offered is paltry, even if it includes all that is in this world. How could it be described otherwise when it is no more than a position, a salary, a title and a petty interest for which faith is bartered away and Hell is purchased?
Hech narsa xiyonat qiluvchi, ishonch lavozimida turgan kishining xiyonatidan yomonroq emas, va hech narsa guvohning haqiqatni buzib ko'rsatishidan past emas. "Diniy odamlar" deb ataladiganlar ham aynan shunday xiyonat va buzib ko'rsatishni qilmoqdalar. Ular Allohning vahiysini amalga oshirish uchun ish qilish talab qilinganda, qo'l qovushtirib o'tiradilar va hokimiyatdagilarni xursand qilish uchun, Allohning vahiysi hisobiga, so'zlarni o'z mazmunidan ajratib oladilar.
Nothing is more wicked than treachery by a person who is in a position of trust and nothing is more vile than the distortion of facts by a witness. Those who are given the title “religious men” do commit such treachery and distortion. They remain idle when they are called upon to work for the implementation of God’s revelation and they lift words out of their context in order to please those in power at the expense of God’s revelation.
Qat'iy va aniq bayonda Alloh taolo bizga shunday xabar beradi: "Kim Alloh nozil qilgan narsa bilan hukm qilmasa, ana shular kofirlardir." (5-sura, 44-oyat)
Bu bayonning umumiyligi uni vaqt yoki makon bilan cheklab bo'lmaydigan darajada mutlaq qiladi. Hukm qat'iy bo'lib, Alloh nozil qilgan vahiylar bilan hukm qilmagan har bir kishiga, u qayerda va qaysi davrda yashashidan qat'i nazar, tatbiq etiladi.
In a most decisive and definitive statement, God tells us: “Those who do not judge in accordance with what God has revealed are indeed unbelievers.” (Verse 44) The generality of this statement makes it absolutely unrestricted to time or place. The ruling is definitive and applicable to everyone who does not judge according to God’s revelations, regardless of where and in which period he lives.
Sababi, biz allaqachon tushuntirganimizdek, shundadir. Hukmi Alloh vahiylari bilan zid keladigan inson ilohiylikning faqat Ollohga tegishli ekanini inkor etadi. Ilohiylikning asosiy sifati qonun chiqarish vakolati, shuningdek, hukmronlikdir. Kim o'z hukmida Ollohning vahiylaridan boshqa narsaga amal qilsa, u nafaqat ilohiylikning muayyan jihatini rad etadi, balki o'ziga ilohiylikning ayrim sifatlarini da'vo qiladi.
The reason is the one we have already explained. A person whose judgement is at variance with God’s revelations denies that Godhead belongs to God alone. A basic quality of Godhead is the authority to legislate as also His sovereignty. Whoever observes something other than God’s revelations in his judgement not only rejects a particular aspect of Godhead but also claims for himself certain qualities of Godhead.
Agar bu kufr bo'lmasa, bundan boshqa nima kufr bo'lishini bilmayman. Imon keltirganini yoki Allohga bo'ysunganini og'zaki da'vo qilishning qanday foydasi bor, agar amal bunday da'voni inkor etsa?
If that is not unbelief, I wonder what is. For what use is a verbal claim of being a believer or submitting to God, when action denies such a claim?
Har qanday bu qat'iy va hal qiluvchi hukmga qarshi bahs-munozara faqat haqiqatga yuzlanmaslikka urinishdan boshqa narsa emas. Bu hukmga boshqacha talqin berishga urinish esa shunchaki so'zlarni o'z kontekstidan ajratib olishdir. Bunday bahslar Allohning aniq va qat'iy hukmini hech narsa bilan o'zgartira olmaydi.
Note: the original says "God", so I have rendered it as "Alloh" per the Uzbek word for God, which is the standard Uzbek translation of the term.
Any argument about this definitive and decisive ruling is no more than an attempt to avoid facing the reality. To try to give this ruling a different interpretation is simply an attempt to lift words out of their context. Such arguments change nothing of God’s clear and definitive judgement.
Ushbu asosiy qoida barcha ilohiy dinlarda ekanini bayon qilgach, sura Tavrotda mavjud bo‘lgan qonunning ba’zi namunalarini keltiradi. Bu Tavrot Alloh tomonidan nozil qilingan bo‘lib, uning asosida payg‘ambarlar, olimlar va ravvinlar yahudiylar orasida hukm chiqarishlari uchun berilgan edi: “Biz ular uchun unda belgilab qo‘ydikki:
Having explained this basic rule in all Divine faiths, the sūrah gives some examples of the law contained in the Torah which God revealed so that on its basis, prophets, divines, and rabbis might judge among the Jews: “We decreed for them in it:
jon evaziga jon, ko‘z evaziga ko‘z, burun evaziga burun, quloq evaziga quloq, tish evaziga tish va jarohatlar uchun ham shunga o‘xshash qisos", (45-oyat)
a life for a life, an eye for an eye, a nose for a nose, an ear for an ear, a tooth for a tooth, and a similar retribution for wounds.” (Verse 45)
Ushbu hukmlar Tavrotda bayon etilgan bo'lib, Islom huquqining ajralmas qismi sifatida saqlab qolingan, chunki u butun insoniyat uchun, zamon oxirigacha bo'lgan qonun hisoblanadi. Rost, bu hukmlarni faqat Islom yurtida amalga oshirish mumkin, lekin bu faqat amaliy sabablarga ko'radir. Islom hokimiyati bu hukmlarni Islom yurti chegarasidan tashqarida amalga oshira olmaydi. Musulmon hukmdorlar qayerda va qachon bu qonunlarni amalga oshira olsalar, ularni bajarishga majburdirlar, chunki Islom qonuni barcha avlodlardagi butun insoniyat uchun yaratilgan kodeksdir. Islom bu hukmlarga bir qoidani qo'shdi. Bu quyidagi Qur'oni Karim oyatida nazarda tutilgan qoidadir: "Kim (qasosdan) sadaqa qilib voz kechsa, bu uning uchun (gunohlarining) kafforati bo'ladi" (45-oyat). Bu Tavrot qonunida bo'lmagan edi. Qasos albatta ijro etilishi shart edi. Uni hech kim bekor qila olmas yoki undan voz kecha olmas edi. Shu sababli, bunday xayrixohlik bilan gunohlarning kafforatiga erishib bo'lmas edi.
These provisions outlined in the Torah have been retained as an integral part of Islamic law, since it is meant to be the law of all mankind, till the end of time. It is true that these provisions may not be implemented except in the land of Islam, but this is only for practical reasons. Islamic authority cannot implement these provisions beyond the borders of the land of Islam. Whenever and wherever Muslim rulers can implement these laws, they are required to do so, since Islamic law is a code for all mankind in all generations. One provision has been added to them under Islam. This is the one to which reference is made in the following Qur’ānic statement: “But for him who foregoes it out of charity, it will atone for some of his sins.” (Verse 45) This was not included in the law of the Torah. Retaliation was inevitable. No one could waive it or forego it. Hence, atonement of sins could not be achieved through such a charitable gesture.
Jarohatlar uchun qisos tushunchasi haqida bir necha so'z aytish o'rinli bo'ladi.
A word on the concept of retaliation in punishment for injuries will not go amiss.
Ushbu tushuncha orqali o'rnatiladigan asosiy tamoyil insonlarning tengligi va ularning qonun oldidagi tengligidir. Ilohiy qonundan boshqa hech bir qonun bunday tenglikni tan olmaydi, jazoni jinoyatga teng qiladi va sinf, mavqe, nasab hamda irq masalalarini barcha e'tibordan soqit qiladi. Bu tamoyil keng qamrovli qo'llanilishi bilan yanada kuchayadi: "Jonga jon, ko'zga ko'z, burunga burun, quloqqa quloq, tishga tish, yaralarga esa shunga o'xshash qasos." (45-oyat)
The basic principle which is established through this concept is that of the equality of human beings and their equality before the law. No law other than Divine law acknowledges such an equality so as to make the punishment equal to the crime and to remove all considerations of class, position, lineage and race. This principle is amplified by its comprehensive application: “A lie for a life, an eye for an eye, a nose for a nose, an ear for an ear, a tooth or a tooth, and a similar retribution for wounds.” (Verse 45)
Sinf va boshqa sinf, hukmdorlar va hukm ostidagilar o‘rtasida hech qanday farq yo‘q. Barchasi Alloh taolo qonuni oldida tengdir, chunki ularning hammasi Alloh taolo yaratgan yagona nafsdan kelib chiqqan.
There is no distinction between one class and another, rulers and ruled. All are equal before God’s law, since they all descend from one single soul created by God.
Xudoning qonuni bilan belgilangan bu buyuk tamoyil — barcha insonlar teng deb hisoblanib, mutlaq tenglik asosida hukm qiladigan bir xil qonunga bo‘ysunadigan paytda insonning tug‘ilishi haqidagi haqiqiy va to‘liq e’lon hisoblanadi. Bu o‘z turidagi birinchi e’londir.
This great principle established by God’s law is the true and complete declaration of the birth of man when all human beings are considered equal, subject to the same law which rules on the basis of absolute equality. It is the first declaration of its kind.
Insoniy qonunlar o'nlab asrlar davomida uning darajasiga ko'tarila boshlashidan oldin orqada qolib ketdi, lekin o'shanda ham ularning intilishlari qisman va nazariy bo'lib qoldi. Ularning amaliy qo'llanilishiga kelsak, insoniy qonunlar hanuzgacha orqada qolmoqda.
Human laws lagged behind for tens of centuries before they began to rise to its level, but even then, their aspirations have remained partial and theoretical. As for their practical application, human laws continue to lag behind.
Yahudiylar, ularning Kitobi bo‘lgan Tavrotda ushbu buyuk tamoyil o‘rnatilgan edi, lekin ular boshqa xalqlar bilan munosabatlarida undan chetga chiqdilar. Ular: “Biz begona xalqlarga nisbatan ahd-vafo qilishga majbur emasmiz”, deb aytar edilar (3:75). Ular o‘zlarining ichki munosabatlarida ham undan chetga chiqdilar, buni biz allaqachon bayon qilganmiz: Madinadagi ikki yahudiy qabilasi – Qurayza va an-Nadir qabilalari qon puli tizimini o‘rnatdilar, bu tizimda g‘olib tomon mag‘lub tomonga nisbatan ikki baravar ko‘proq olar edi. Payg‘ambar Muhammad ﷺ ularni Xudoning adolatga asoslangan qonunini amalga oshirishga qaytardilar.
The Jews, in whose Scripture, the Torah, this great principle was established, deviated from it in their relations with other people. They used to say: “We have no obligation to keep faith with Gentiles.” (3: 75) They also deviated from it in their own internal relations, as we have already explained when two Jewish tribes in Madinah, the Qurayżah and the al-Nađīr established a system of blood money which gave the victorious twice as much as it gave the defeated. The Prophet Muĥammad (peace be upon him) brought them back to the implementation of God’s law based on equality.
U u ularning barchasini bir xil darajaga qo'ydi.
He put them all on the same level.
Qisoz asosida teng huquqlilik nafaqat inson hayotining qadrini e'lon qilishi, balki eng samarali to'sqinlik vositasi hamdir: kimdir boshqa odamni o'ldirishni yoki unga jismoniy zarar yetkazishni o'ylayotgan bo'lsa, bu niyatini amalga oshirishdan oldin o'ylab ko'radi. U biladiki, mavqeyi, oilaviy aloqalari, sinfi yoki irqidan qat'i nazar, odam o'ldirgani uchun qatl etiladi va o'zi yetkazgan jismoniy zararning xuddi o'zini ko'radi.
Apart from its being a declaration of the birth of man, retaliation on the basis of equality is a most effective deterrent which makes anyone who contemplates killing another or causing him bodily harm think twice before putting his thoughts into action. He knows that regardless of his position, family connections, class or race, he will be executed for killing and he will suffer the same bodily harm as he causes.
Agar kimdir boshqa odamning qo‘lini yoki oyog‘ini kesib tashlasa, uning o‘z qo‘li yoki oyog‘i ham kesiladi; agar u ko‘zni, quloqni, burunni yoki tishni yo‘q qilsa, unga ham xuddi shunday nuqson yetkaziladi. Lekin agar u bunday harakatlari uchun, qanchalik uzoq bo‘lmasin, faqat qamoq jazosiga duch kelsa, u holda uzoq vaqt to‘xtab turmasligi ehtimoldan yiroq emas. Uning o‘z jismoniy azobi yoki nogironligi qamoq muddatidan shunchalik farq qiladi.
If he cuts off a hand or a leg of another person, he will have his own hand or leg cut off; and if he destroys an eye, an ear, a nose or a tooth, he will be similarly impaired. But if he were only to face a period of imprisonment, long as it may be, for such actions, then he is unlikely to be deterred for long. His own physical agony or handicap is so very different from a period of imprisonment.
Bundan tashqari, teng asosdagi qasos insoniy tabiatga mos keladigan jazo turidir. U ko'r-ko'rona g'azab bilan qo'zg'alishi mumkin bo'lgan qasos istagini qondiradi, qalblarni tinchlantiradi va yaralarni bitiradi. Ba'zi kishilar qon puli (diya) qabul qilishi mumkin, boshqalari esa qasosni talab qilishi mumkin.
Moreover, retaliation on the basis of equality is the sort of punishment which appeals to human nature. It quenches the desire for revenge which may be fuelled by blind fury and it pacifies hearts and heals wounds. Some people may accept blood money while others insist on retaliation.
Islom nuqtai nazaridan, Ilohiy qonunchilik inson tabiatini to‘liq hisobga oladi, xuddi Tavrotda bo‘lgani kabi. Qisos – qasos jazosining adolatli bo‘lishini ta’minlagach, Islom inson tabiatidagi xayrixohlik tuyg‘usiga murojaat qilib, saxiylik va kechirimlilikka undaydi: “Kim uni sadaqa qilib kechirsa, bu uning (gunohlarining) bir qismiga kafforat bo‘ladi.” (45-oyat) O‘ldirilgan kishining yaqin qarindoshlari yoki jarohat olgan kishining o‘zi, barcha yaralanish va shikastlanish holatlarida, saxiy bo‘lib, qasosdan voz kechish ixtiyoridadir. Har bir tomon o‘z erkiga ko‘ra, qasos huquqidan voz kechib, uning o‘rniga diya (qon puli) olishi yoki ikkalasidan ham voz kechishi mumkin. Agar u shunday qilsa, Alloh uning gunohlarining bir qismini yoki barchasini kechiradi. Shu narsani ham qo‘shib o‘tish kerakki, qon puli evaziga qasosdan voz kechilgan taqdirda ham, musulmon hokimi o‘zi lozim deb topganicha, qotilga yengilroq jazo qo‘llashi mumkin.
Under Islam, Divine legislation takes full account of human nature, just as it did in the Torah. Having ensured the satisfactory punishment of retaliation, Islam appeals to the benevolent element in human nature to encourage charitable forbearance: “But for him who foregoes it out of charity, it will atone for some of his sins.” (Verse 45) It is up to the killed victim’s next of kin or to the injured person himself in all cases of wounds and injuries to be charitable and forego retaliation. It is up to either person, out of his own free choice, to forego his right to retaliation and to accept blood money in place of it, or to forego both. If he does, God will forgive him some or all of his sins. It should be added, however, that even if such a person foregoes retaliation for blood money, the Muslim ruler may enforce a lesser punishment, as he deems fit, on the killer.