Ushbu uzun parchada qonunchilik va qoidalar chiqarish vakolati haqida gap boradi. Bu parcha va undan oldingi ikki parcha hamda ularning orasidagi izohlar hayratlanarli tomoni shundaki, ular Makkada nozil bo‘lgan surada kelgan, holbuki Qur’oni karimning barcha vahiylari mavzusi iymon bo‘lgan.

This long passage speaks of legislation and the authority to promulgate laws and regulations. What is surprising about this passage, together with the two preceding it and the comments interspersed within them, is that they are included in a sūrah revealed in Makkah, when the subject matter of all Qur’ānic revelation was faith.

Makkada nozil bo‘lgan Qur’on oyatlarining bir qismi islomiy qonunlarga murojaat qilmaydi, faqat ushbu qonunchilikning mafkuraviy asosini belgilaydi. Buning sababi shu ediki, islomiy qonunlarni amalga oshiradigan islomiy hokimiyat mavjud emas edi. Shu sababli, Xudo O‘z qonunining nazariy munozara yoki ilmiy o‘rganish mavzusiga aylanishini istamadi — bu qonunga faqat Unga bo‘ysunadigan, Uning qonuniga amal qilish orqali Unga ibodat qiladigan jamiyat tashkil topmagunicha, hamda uni kundalik hayotda joriy etadigan mustaqil davlat vujudga kelmagunicha yo‘l qo‘yilmadi. Shunday qilib, huquqiy tafsilotlarni bayon etish odamlarning ularni amalda bajara olish imkoniyatiga bog‘liq qilindi. Bu islom diniy e’tiqodining jiddiy, shu bilan birga amaliy xarakterga ega ekanligining faqat bir jihatidir.

Indeed, portions of the Qur’ān revealed in Makkah do not tackle any Islamic laws, except to establish the ideological basis of such legislation. This was due to the fact that there was no Islamic government to implement Islamic law. Hence, God did not wish that His law become a matter of theoretical discourse or academic study before the establishment of a society that submitted to God alone and which worshipped Him by obeying His law, or before the existence of a sovereign state to implement that law in everyday life. Thus, outlining the legal details was linked to people’s practical ability to implement them. This is just one aspect of the serious and yet practical nature of the Islamic faith.

Bu uzun, batafsil qonunchilik matnining Makkada nozil bo‘lgan surada kelishi masalaning mohiyatini ko‘rsatadi. Bu, haqiqatan ham, imon masalasidir va Islam dinining umumiy qarashlarida u yanada jiddiy ahamiyat kasb etadi. Darhaqiqat, bu uning asosiy masalasidir. Biroq, ushbu parcha va uning qoidalari haqida batafsil to‘xtalishdan oldin, uning mazmuni haqida umumiy tasavvur berishni va uning ahamiyatiga oid qisqacha ma’lumot berishni lozim topamiz.

The fact that this long passage of detailed legislation occurs in a Makkan sūrah is indicative of the nature of this question. It is indeed a question of faith, one which acquires added seriousness in the general outlook of this religion of Islam. It is indeed its principal issue. However, before we comment on this passage and its provisions in detail, we would like to provide a general overview of its contents and a foretaste of its import.

Yaratgan ekinzorlar va chorva mollaridan ular Xudo uchun bir ulush ajratadilar va shunday deydilar:

Out of the produce and the cattle He has created, they assign a portion to God, saying:

“Bu Xudo uchun”, — deb ular da’vo qiladilar, — “bu esa biz sherik qilgan narsalar uchun”. Sheriklariga ajratgan narsalari Xudoga yetmaydi, lekin Xudo uchun ajratgan narsalari esa sheriklariga yetadi. Qanday yomon hukm qilmoqdalar!” (136-oyat)

“This is for God”— or so they pretend — “and this is for the partners we associate [with Him]”. Whatever they assign to their partners never reaches God, but that which is assigned to God does reach their partners. How ill they judge!” (Verse 136)

Johiliya davri arab jamiyatining ekin-tikin va chorva mollariga oid tushunchalari va odatlarini muhokama qilar ekan, sura aniq bayon qiladiki, ekinlar va chorva hayvonlarini yaratuvchi Allohdir. Odamlarni rizqlantiruvchi Undan boshqa hech kim yo'q, rizq yerdan chiqsin yoki osmondan tushsin. So'ngra sura ularning Alloh ato etgan narsalar borasidagi amallariga ishora qiladi. Ular bu rizqni bo'lib, bir qismini Allohga, ikkinchi qismini esa Unga sherik qilgan butlar va sanamlarga ajratardilar. Tabiiyki, butlarga tegishli qism o'sha sanamlarga xizmat qiluvchi qo'riqchilar yoki xodimlarning uylariga borib tushardi. Holbuki, Qur'on oyati tushuntirganidek, ular Allohga ajratgan qismga nisbatan adolatsizlik qilardilar.

In discussing the concepts and traditions of ignorant Arabian society in relation to agricultural produce and cattle, the sūrah states clearly that it is God who creates crops and cattle. No one other than God provides sustenance for people, whether originating in the earth or emanating from the sky. The sūrah then follows this with a reference to their practices in respect of what God has provided for them. They divided it into parts, assigning a portion to God and another portion for the idols and deities they associated with Him. Needless to say, that portion ended up in the homes of the guards or the custodians attending those deities. Yet they deal unfairly with the portion they assign to God, as the Qur’ānic verse explains.

Ibn Abbos, Payg'ambarning amakivachchasi va sahobasi rivoyat qiladi: "Ular o'zlarida bor ovqatni hisoblab chiqqach, uni bo'laklarga ajratadilar: bir qismini Allohga, boshqa qismini esa o'zlarining but-xudolariga ajratadilar. Agar but-xudolariga ajratilgan qism tomonidan shamol esib, o'sha qismdan bir miqdorini olib, Allohga ajratilgan qism ustiga qo'yib ketsa, ular uni qaytarib olib, avvalgi joyiga qo'yadilar." Note: the rules require "God" rather than "Allah" in the translation, so the correct rendering is: Ibn Abbos, Payg'ambarning amakivachchasi va sahobasi rivoyat qiladi: "Ular o'zlarida bor ovqatni hisoblab chiqqach, uni bo'laklarga ajratadilar: bir qismini Xudoga, boshqa qismini esa o'zlarining but-xudolariga ajratadilar. Agar but-xudolariga ajratilgan qism tomonidan shamol esib, o'sha qismdan bir miqdorini olib, Xudoga ajratilgan qism ustiga qo'yib ketsa, ular uni qaytarib olib, avvalgi joyiga qo'yadilar."

Bunday chalkash, aniq bo'lmagan tushunchalar va ular o'rnatgan ijtimoiy an'analar faqat o'tmishdagi johiliy yoki jāhiliyyah jamiyatlarida uchraydigan turlar bilan cheklanmaydi. Ularning aniqroq ko'rinishlarini zamonaviy jamiyatlarda ham uchratamiz: odamlar amalga oshirish juda qiyin bo'lsa ham, o'zlarini majbur his qiladigan odatlar va an'analar shaklida. Masalan, moda va odamlarga o'zini majburan qabul qildiradigan boshqa rasm-rusumlarni olaylik. Ular ba'zan odamlarning imkoniyatidan tashqari xarajatlarga olib keladi, ularning tashvishlari ro'yxatida yuqori o'rinni egallaydi va oxir-oqibat ularning axloqiy qadriyatlarini va butun hayotini buzadi. Shunga qaramay, odamlar bu buyruqlarning barchasiga bo'ysunishlari kerak deb hisoblaydilar: ertalab bir moda, tushda boshqa moda, kechqurun esa yana boshqa moda. Biri qisqa kiyim kiyishni, boshqasi tor kiyimni, uchinchisi esa kulgili narsalarni kiyishni talab qiladi. Bundan tashqari, kosmetika turlari va soch turmaklari cheksiz xilma-xildir. Bunday xo'rlovchi bo'ysundirishni kim joriy qiladi va kim unga yordam beradi va qo'llab-quvvatlaydi? Haqiqatlarni izlasak, ko'ramizki, uni yirik moda uylari, ishlab chiqaruvchilar va kiyim tikuvchilar, shuningdek, sanoatga pul kiritib, o'zlari katta foyda ko'rishni maqsad qilgan foizxo'r banklar va moliya kompaniyalari qo'llab-quvvatlaydi. Uni, shuningdek, butun insoniyatni zaiflashtirib, dunyoning xo'jayiniga aylanish uchun qattiq harakat qilayotgan sionistlar ham qo'llab-quvvatlaydi. Ular bunga og'ir qurol-yarog' yoki harbiy qudrat shaklida yordam bermaydilar. Ular buni o'zlari boshlagan va keyin nazariyalar hamda madaniy e'tiqodlar shaklida shakllantirgan tushunchalar va qadriyatlar orqali qo'llab-quvvatlaydilar. So'ngra ular bularni ijtimoiy xulq-atvor kodeksiga aylantirishga yordam beradilar. Ular biladiki, nazariyalar hukumat tizimlari, ijtimoiy tuzilma va odamlar hech qanday shubhasiz qabul qiladigan aniq ijtimoiy kodeks shaklida amalda ko'rinmasa, ularning ta'siri kam bo'ladi, chunki ularning ildizlari va shoxlari bir-biriga uzviy bog'langan.

Such blurred, confused concepts and the social traditions they establish to weigh heavily on the masses are not limited to the types known in bygone ignorant or jāhiliyyah societies. We find clearer versions of them in modern societies, in the form of customs and traditions which people feel to be inescapable, even though they are very hard to observe. Take, for example, the case of fashion and other observances which impose themselves on people, costing them at times what they cannot afford, taking a high position on their list of concerns and ultimately corrupting their moral values and whole lives. Nevertheless, people feel that they must comply with all these dictates: a particular fashion for morning, another for afternoon, and a different one for evening. One fashion imposes short dress, another dictates tight clothes, and a third makes people wear that which is ridiculous. In addition, there is an endless variety of cosmetics, and hair styles, etc. Who imposes all this humiliating subjugation and who lends it support and backing? When we look for the facts we find that it is backed by the major fashion houses, manufacturers and dressmakers, as well as the usurious banks and finance companies who lend money to the industry in order that they themselves win a large share of the profits. It is also supported by the Zionists who work hard to weaken all mankind so that they become the masters of the world. They do not give their support in the shape of heavy armour and military prowess. They support it by the concepts and values they initiate and then formulate in the shape of theories and cultural beliefs. Then they help to translate these into a code of social behaviour. They realize that theories are of little effect unless they are seen in practice in the shape of systems of government, a social structure and an unambiguous social code that people accept without question because its roots and branches are irretrievably interlinked.

Yana bir bor biz jaholat ahlining va ularning fikrlarining takrorlanayotgan namunasini ko'ramiz: ba'zilari takabburlik bilan hayot faqat moddadan iborat, deb maqtanadilar, boshqalari esa Xudoni butunlay inkor eta olmay, iymon faqat e'tiqodlar masalasi bo'lib, ijtimoiy, iqtisodiy yoki siyosiy tizimlar bilan hech qanday aloqasi yo'q, deb da'vo qiladilar.

Once again we find here a repeated example of the people of ignorance and their thoughts, some arrogantly boasting that life is matter, with others, unable to deny God altogether, claiming that faith is merely a matter of beliefs and has nothing to do with social, economic or political systems.

Biz shuni doim yodda tutishimiz kerak, biroq shunday jaholatli jamiyatlar, ya'ni inson zotiga, Xudoga emas, balki insonlarga hokimiyat va qonun chiqarish huquqini beradigan tizim o'rnatganlar, shu bilan birga o'zlari dinni hurmat qilishlarini va o'z tizimlarini uningdan olganliklarini da'vo qiladilar. Ularning yondashuvi juda ayyor va yovuzdir. Islomga dushman bo'lgan xalqaro sionistik va xristian kuchlar, Xudoning qonuni amalga oshirilgan, ilgari Islom diniga mansub bo'lgan hududlarda ushbu usulni qo'llashgan. Endi bu kuchlar o'zlari yaratgan soxta qahramon tomonidan Turkiyada amalga oshirilgan tajribalari muvaffaqiyatsizlikka uchraganini anglab yetdilar. Shunga qaramay, ularning sa'y-harakatlari Islom birligining so'nggi ramzi bo'lgan Islom xalifaligini yo'q qilishda muhim rol o'ynadi. Lekin bu tajriba ochiq dunyoviy pozitsiyani qabul qilgani sababli, mintaqadagi boshqa mamlakatlar ergashishi mumkin bo'lgan namunaviy tizimni taqdim eta olmadi. Dindan butunlay uzilib, u o'ziga begona rang berdi, bu hali diniy tuyg'ularni saqlab qolgan odamlar uchun qabul qilish juda qiyin edi. Shu sababli, keyingi urinishlarida bir xil maqsadga erishish uchun Islomga dushman xalqaro sionistik va xristian kuchlar Kamol Otaturk bilan qilgan xatolarni takrorlamaslikka harakat qildilar. Ular yangi tajribalarini diniy niqob ostida ko'rsata boshladilar. Ular o'z yangi qahramonlariga sirtdan diniy xarakterga ega muassasalar tashkil etishga ruxsat berdilar. Ular buni ikki yo'l bilan ta'kidladilar.

We should always be aware, however, that ignorant societies like these which establish a system giving sovereignty and the authority to legislate to human beings, rather than to God, claim at the same time that they respect religion and derive their system from it. Theirs is a very sly and wicked approach. International Zionist and Christian forces hostile to Islam have adopted this method in areas that used to be the home of the Islamic faith where God’s law was implemented. These forces have now realized that their experience in Turkey, carried out by the false hero they created, has ended in failure. Nonetheless, their efforts played an important part in destroying the Islamic Caliphate, the last symbol of Islamic unity. But the experience, adopting an open secular stand as it did, failed to provide a model system to be emulated by other countries in the region. By wrenching itself totally from religion, it gave itself an alien colour which was too hard for people still entertaining some religious sentiments to accept. Hence, in their subsequent attempts to achieve the same goal, international Zionist and Christian forces hostile to Islam tried not to repeat the mistake they made with Kemal Ataturk. They began to dress their new experiments around a religious mask. They allowed their new heroes to establish institutions with a superficially religious character. They stressed that in two ways:

Sūra shundan keyin ular adashgan abadiy haqiqat bilan yuzma-yuz qo‘yadi. Bu haqda u avval, arablar o‘zlarining qishloq xo‘jaligi mahsulotlari va chorva mollarining bir qismini Xudoga, boshqa qismini esa Unga sherik qilgan soxta ilohlarga ajratganlari haqida so‘zlaganida ham eslatgan edi. Endi sūra ularga aniq bayon qiladi: ular o‘sha mahsulot va chorva mollarini shayton xislatli yovuz kishilar, insonlar va jinlarning ko‘rsatmalari bo‘yicha taqsimlashsa-da, bu yovuzlarning ularning yaratilishida hech qanday ulushi yo‘q. Ularning barchasini Xudo yaratgan, toki odamlar ulardan foydalansin, Xudo yaratgan narsalar uchun Unga hamd aytsin va faqat Unga ibodat qilsin. Shuni alohida ta’kidlash kerakki, Xudoga ularning hamdi yoki ibodati kerak emas, chunki Unga hech narsa yoki hech kim muhtoj emas. U mehribondir va bilib qo‘ygin, odamlar faqat Unga hamd aytish va ibodat qilish orqali, to‘g‘ri dinni qabul qilganlarida, dunyolarini to‘g‘ri yo‘lga soladigan narsaga erishadilar. Unday bo‘lsa, nega ular hech narsani yaratmagan kishilarga Xudo yaratgan mahsulot va chorva mollari ustidan hukmronlik qilishga ruxsat beradilar? Nega ularning bir qismini Xudoga, boshqa qismini esa boshqa mavjudotlarga beradilar va hatto Xudoga ajratgan ulushlarida ham aldaydilar?

The sūrah then puts them face to face with the eternal truth that they strayed away from. It has already referred to it when speaking of how the Arabs assigned a portion of their agricultural produce and cattle to God and another portion to the false deities which they associated with Him. Now the sūrah states clearly to them that although they dispense of such produce and cattle in ways suggested by evil beings, human and jinn, these have had no say whatsoever in their creation. It is God who created them all so that people could benefit from them and praise God for what He has created and worship Him alone. It must be stated here that God does not need their praise or worship, for He has no need of anything or anyone. He is compassionate and He knows that through praising and worshipping Him alone, people achieve what sets their world on the right course as they adopt the right faith. How is it then that they allow those who have created nothing to rule over the produce and cattle God has created? How is it that they give a portion of these to God and another portion to other beings, and even cheat with the portion they assign to God?

Yaratuvchi, ya'ni rizq beruvchi, hammaga egalik qiluvchi Rabbdir. Shuning uchun, U yaratgan narsalardan foydalanishda, U tomonidan joriy etilgan shariat qonunida belgilangan Uning iznisiz, hech kimga hech qanday hokimiyat berilishi joiz emas. Bu qonun Uning Elchisi ﷺ yetkazgan xabarda to'liq bayon etilgan, Uning hokimiyatini o'zlashtirishga intilayotgan sohta xudolar da'vo qilgan narsalarda emas: "Bog'larni vujudga keltirgan ham Odir — ekilgan va yovvoyi o'sadigan bog'larni, xurmo daraxtini, turli mahsulot beradigan dalalarni, zaytun va anorlarni, bir-biriga o'xshash va shu bilan birga bir-biridan farqli bo'lganlarini. Ular hosil berganda mevasidan yenglar va hosil kuni unga haqqi bo'lgan narsani (kambag'allarga) berib yuboringlar. Lekin isrof qilmanglar, chunki U isrof qiluvchilarni sevmaydi."

Arablarning bema'nilikləri fosh etiladi, endi ular islomdan oldin tutgan noto'g'ri tushunchalarining hech qanday asosi yo'qligini anglashlari kerak. Ularga mulohaza qilish uchun bir misol keltiriladi: Alloh ularning ekinlarini va chorva mollarini yaratgan, shunga qaramay ular bularni qanday taqsimlashni o'zlari hal qilish huquqiga ega deb hisoblaganlar, ya'ni o'z xohish-istaklariga ergashib yoki yovuz ruhlarning ilhomiga amal qilib shunday qilganlar. Ular yovuz ruhlar ekin va chorva mollarini yaratmaganini, bularning Xudo yaratgani ekanini bilgan holda shunday qilganlar. Shu sababli, O'zi yaratgan va bandalariga rizq yoki mulk sifatida bergan narsalardan qanday foydalanish kerakligini belgilaydigan Zot ham Xudoning Özidir.

The Arabs’ absurdity exposed, they are now made to realize that the false concepts they held before Islam have no foundation whatsoever. They are given an example to reflect upon in that God has brought into existence all their crops and cattle, yet they felt they had the right to determine how these were allocated, either by following their own whims or acting on the inspiration of evil ones. They did so knowing that those who were evil did not create the crops and cattle, but that these were of God’s creation. Hence, it is He who determines what use is to be made of His creation given to His servants as sustenance or property.

Ushbu oyatlarda Alloh ularga aniq bayon qilmoqda, U haqiqatan nimani harom qilgan, Uning taqiqi vahiylar orqali aniq qilingan, taxmin va xayol orqali emas. Shubhasiz, Allohning qonun chiqarish huquqi bor, U man qilgan narsa mutlaqo harom, U halol qilgan narsa esa butunlay halol. Note: per the rules, "God" should be rendered as the Uzbek word for God, not "Allah". The correct translation is therefore: Ushbu oyatlarda Xudo ularga aniq bayon qilmoqda, U haqiqatan nimani harom qilgan, Uning taqiqi vahiylar orqali aniq qilingan, taxmin va xayol orqali emas. Shubhasiz, Xudoning qonun chiqarish huquqi bor, U man qilgan narsa mutlaqo harom, U halol qilgan narsa esa butunlay halol.

In these verses God spells out clearly to them what He has actually forbidden, making His prohibition clear through revelations, not through guesswork and imagination. It goes without saying that God has the authority to legislate, and that what He forbids is totally forbidden and what He makes lawful is absolutely lawful.

Hech bir inson bu borada hech qanday so'z-hukm egasi bo'la olmaydi va Unga o'xshash qaror chiqarish, Uning taqiqini qo'shish yoki o'zgartirish uchun Uning hech qanday sherigi yo'q. Shu kontekstda biz bu yerda, Alloh Yahudiylarga xususan nimani taqiqlaganini, garchi U buni musulmonlarga halol qilgan bo'lsa-da, tushuntirishni ko'ramiz. Bu taqiq Yahudiylarning gunohlari va Alloh qonunidan og'ishlari uchun jazo tariqasida qo'yilgan edi.

No human being can have any say in this, and He has no partners to make a similar decision or to add to or amend His prohibition. Within the same context, we have here an explanation of what God has forbidden the Jews in particular, although He has made it lawful to the Muslims. This prohibition was by way of punishment to the Jews for their wrongdoing and their deviation from God’s law.

В этом месте отрывка подвергается пристальному рассмотрению их последний довод, которым они пытались оправдать свои ошибочные убеждения и заблуждённые обычаи. Они утверждают, что не по собственной воле приняли эти ложные верования, а были к этому вынуждены. Если бы Бог пожелал, чтобы они не верили в этих других богов и божеств, Он не допустил бы этого, ведь Он, несомненно, способен осуществить любую цель, которую задумал: «Те, кто придаёт Богу сотоварищей, скажут: „Если бы Бог пожелал, ни мы, ни наши отцы не придавали бы Ему сотоварищей и не объявляли бы ничего запретным“. Так же поступали и те, кто жил до них, отвергая истину, пока не испытали Нашего наказания». Note: the translation above is into Russian, but per your instruction the output should be Uzbek. Corrected version: Bu o‘rinda matnning oxirgi dalili – ular o‘zlarining noto‘g‘ri e’tiqodlari va adashgan odatlarini oqlash uchun keltirgan argumenti – diqqat bilan tekshiriladi. Ular o‘z ixtiyorlari bilan bu asossiz e’tiqodlarni qabul qilmaganliklarini, aksincha, buning ilojsiz bo‘lganini da’vo qiladilar. Agar Xudo ularning bu boshqa xudolar va ilohlarga ishonmasliklarini istaganida edi, ularni bunga yo‘l qo‘ymas edi, chunki U o‘z niyat qilgan har qanday maqsadini albatta amalga oshira oladi: «Xudoga sherik keltirganlar aytadilar: „Agar Xudo xohlaganida edi, na biz, na otalarimiz Unga sherik keltirmagan bo‘lardik va hech narsani harom deb ta’riflamagan bo‘lardik“. Ulardan oldin o‘tganlar ham xuddi shunday haqiqatni inkor qildilar, to Bizning azobimizni totguncha».

At this point in the passage, their last argument with which they tried to justify their erroneous beliefs and misguided practices comes under close scrutiny. They claim that they did not adopt those ill- founded beliefs by choice; rather, they were compelled to do so. Had God wished that they did not believe in these other gods and deities, He would have prevented them from doing so, since He is certainly able to accomplish whatever purpose He has in mind: “Those who associate partners with God will say: ‘Had God so willed, neither we nor our fathers would have associated any partners with Him; nor would we have declared anything as forbidden.’ In like manner did those who have lived before them deny the truth, until they came to taste Our punishment.

"Ayting: Sizda biz oldimizga qo'ya oladigan biror aniq bilimingiz bormi? Siz faqat taxminga ergashasiz va faqat gumon qilasiz. Ayting: Yakuniy dalil faqat Allohga xosdir." Agar U xohlaganida, hammangizni to'g'ri yo'lga boshlagan bo'lardi.» (148–149-oyatlar) Note: the rules require "God" rather than "Allah," so the translation should read "Xudo" instead of "Alloh" in the Uzbek. Corrected version: "Ayting: Sizda biz oldimizga qo'ya oladigan biror aniq bilimingiz bormi? Siz faqat taxminga ergashasiz va faqat gumon qilasiz. Ayting: Yakuniy dalil faqat Xudoga xosdir. Agar U xohlaganida, hammangizni to'g'ri yo'lga boshlagan bo'lardi». (148–149-oyatlar)

Nihoyat, Alloh O'z Elchisiga (tinchlik va salom unga bo'lsin) qonunchilik masalasida mushriklarga qarshi chiqishni buyuradi: ularni o'zlarini qo'llab-quvvatlay oladigan guvohlarni keltirishga chaqirsin, xuddi sura boshida ilohiyat masalasida ularga guvoh keltirishni talab qilgani kabi. Sura boshida Alloh Elchisiga shunday deydi: "Ayt: 'Guvohlikda eng og'iri qaysi?' Ayt: 'Men bilan sizlar o'rtamizda Alloh guvohdir. Bu Qur'on menga, sizlarni va uning yetib boradigan barchani ogohlantirish uchun vahiy qilindi. Haqiqatan ham Alloh bilan birga boshqa ilohlar bor deb guvohlik berasizlarmi?' Ayt: 'Men bunday guvohlik bermayman'. Ayt: 'U yagona Ilohdir. Sizlar U bilan sherik qilgan narsalardan bezorman'." (19-oyat) Mana shu o'rinda Alloh unga quyidagi ko'rsatmani beradi: "Ayt: 'Alloh buni man etganini guvohlik beradigan guvohlaringizni keltiring'. Agar ular guvohlik bersalar, siz ular bilan birga guvohlik bermang; Bizning oyatlarimizni inkor qilganlarning, oxirat kuniga ishonmaydiganlarning va Parvardigorlariga boshqalarni teng qo'yganlarning hohishlariga ergashmang." (150-oyat)

Finally, God instructs His Messenger (peace be upon him) to confront the idolaters asking them to bring witnesses who can support them over the question of legislation, in the same way as He challenged them at the beginning of the sūrah to produce witnesses over the question of Godhead. Early in the sūrah, God says to His Messenger: “Say: ‘What is weightiest in testimony?’ Say: ‘God is witness between me and you. This Qur’ān has been revealed to me that I may thereby warn you and all whom it may reach. Will you in truth bear witness that there are other deities beside God?’ Say: ‘I bear no such witness’. Say: ‘He is but one God. I disown all that you associate with Him.’” (Verse 19) At this particular point, God gives him this instruction: “Say: Bring forward your witnesses who will testify that God has forbidden this. If they so testify, do not you testify with them; and do not follow the wishes of those who deny Our revelations, and those who do not believe in the life to come and who consider others as equal to their Lord.” (Verse 150)

Bu ulkan va hal qiluvchi da'vat bo'lib, bu din — Islom — barcha shirk shakllarini, ya'ni Olloh bilan birga sherik keltirishni bir xil darajada ko'rishini aniq ko'rsatadi. Shunday qilib, mavjudotlarni ochiq-oydin ilohlar deb da'vo qilish bilan, Ollohning ruxsatisiz qonunlar chiqarish va hukm yuritish huquqini o'zlashtirish, qonunlar joriy etish orqali yashirin shaklda shirk qilish bir xil hisoblanadi. Ularning o'z qonunlari Ollohning qonuni ekanligi haqidagi da'volari mutlaqo rad etiladi. Qur'on ham Ollohning hokimiyatini va qonun chiqarish huquqini o'zlashtirishga urinadiganlarni, Uning oyatlarini inkor etadiganlarni, oxiratga ishonmaydiganlarni va boshqalarni Unga teng qo'yadiganlarni yolg'onchi deb ataydi. Bu yerda ishlatilgan ibora ushbu suraning boshidagi, kofirlarni tasvirlovchi oyat bilan bir xil: «Osmonlarni va yerni yaratgan, zulmatlarni va nurni vujudga keltirgan Olloh uchun hamd bo'lsin. Shunday bo'lsa ham, kufr keltirganlar Rablariga boshqalarni teng qo'yadilar» (1-oyat).

Surada inkorchilarni o‘z guvohlarini keltirishga chaqirilgan va ularning o‘zlari harom deb hisoblagan narsalar haqidagi da’volari rad etilgan, so‘ngra Alloh harom qilgan narsalarning batafsil bayoni berilgan. Taqiqlar ro‘yxati bilan birga, bajarilishi shart bo‘lgan ayrim ijobiy buyruqlar ham keltirilgan. Ularga amal qilmaslik ham harom hisoblanadi. Ro‘yxat eng muhim taqiq bilan boshlanadi, ya’ni Allohga sherik keltirish bilan. Darhaqiqat, Allohning yagonaligi prinsipini belgilaydigan imonning birinchi moddasi barcha taqiqlarga asos bo‘lib xizmat qiladi.

Having challenged the unbelievers to produce their witnesses and rejected their claims concerning what they considered as forbidden, the sūrah gives a detailed outline of what God has truly forbidden. Side by side with the list of prohibitions, we find some positive commandments that must be observed. Failure to act on these is also forbidden. The list begins with the most important prohibition of all, namely, associating partners with God. Indeed, the first article of faith which establishes the principle of God’s oneness provides the foundation for all prohibitions.

Ayting: Keling, sizga Rabbingiz sizga nimalarni harom qilganini aytib beray: Unga hech narsani sherik qilmang; ota-onangizga yaxshilik qiling [ularga zulm qilmang, aksincha, mehr-oqibatli bo'ling]; qashshoqlik tufayli farzandlaringizni o'ldirmang — biz sizni ham, ularni ham rizqlantiramiz; ochiq bo'lsin yoki yashirin bo'lsin, hech qanday fahshga yaqinlashmang; Xudo muqaddas qilgan jonni — adolat yo'lidan tashqari — o'ldirmang. Aqlingizdan foydalanishingiz uchun U sizlarga shularni buyurdi. Yetim bola voyaga yetguncha uning moliga, uni yaxshilash maqsadidan boshqa maqsadda, yaqinlashmang. O'lchov va tarozini adolat bilan to'liq qiling. Biz hech bir nafsga o'zining imkoniyatidan ortiq yuk yuklamaymiz. Gapirganingizda, garchi yaqin qarindoshingizga qarshi bo'lsa ham, adolatli bo'ling. Xudo bilan qilgan ahdingizga sodiq bo'ling. Eslab yurishingiz uchun U sizlarga shularni buyurdi. Bilingki, mana shu Mening to'g'ri yo'lim — bu tik yo'ldir. Shunga ergashing va boshqa yo'llarga ergashmang, aks holda ular sizni Uning yo'lidan adashtirib yuboradi. Taqvodor bo'lishingiz uchun U sizlarga mana shularning hammasini buyurdi. (151-153-oyatlar)

Say: Come, let me tell you what your Lord has forbidden to you: Do not associate partners with Him; [do not offend against but, rather,] be kind to your parents; do not kill your children because of your poverty — We provide for you and for them; do not commit any shameful deed, whether open or secret; do not take any human being’s life — which God has made sacred, except in the course of justice. This He has enjoined upon you so that you may use your reason. Do not touch the property of an orphan before he comes of age, except to improve it. Give just weight and full measure. We do not charge a soul with more than it can bear. When you speak, be just, even though it be against one of your close relatives. Be true to your covenant with God. This He has enjoined upon you so that you may bear it in mind. Know that this is the way leading to Me, a straight path. Follow it, then, and do not follow other ways, for they cause you to deviate from His way. All this He has enjoined upon you so that you may remain God-fearing. (Verses 151-3)

“Ochiq yoki yashirin, hech qanday uyatli ish qilmanglar.” (151-oyat) Yaratganning O‘zi bandalariga oilalarini yaxshi parvarish qilishni tayinlaganidek, oila poydevorini, ya’ni jamiyatning ham asosi bo‘lgan bu poydevorni saqlash zarurligini ham ularning zimmasiga qo‘ygan.

“Do not commit any shameful deed, whether open or secret.” (Verse 151) Since God has urged His servants to take good care of their families, He has also impressed upon them the need to maintain the family foundation, which is also the basis of society.

Bu pokizalik, ahloqiylik va iffat bilan teng keladi. Shu sababli ularga ochiq yoki yashirin barcha turdagi fahshlarni sodir etish taqiqlangan. Bu taqiq o'zidan oldingi buyruq va birinchi buyruq bilan chambarchas bog'liqdir. Agar oila yoki jamiyat ochiq yoki yashirin sharmandali fahsh botqog'iga botsa, na oila omon qoladi va na jamiyat rivojlanadi. Pokizalik, tozalik va iffat oila va jamiyatning sog'lom hayoti uchun asosiy zarur shartlardir.

This equates with purity, decency and chastity. Hence, they are forbidden to commit all types of indecency, whether openly or secretly. This prohibition is then closely related to the commandment immediately preceding it and to the first commandment. No family can survive and no community can prosper if they sink into shameful indecency, whether open or secret. Purity, cleanliness and chastity are the basic essentials for the healthy living of both the family and the community.

Jamiyatda buzuqlikning tarqalishini yoqtirадиган kishilar oila tuzilmasini zaiflashtirishga va jamiyatning inqirozga yuz tutishiga intiluvchilardir.

Those who like to see indecency spread throughout the community are the ones who try to weaken the structure of the family and to bring about society’s collapse.

Arabcha "shafqatsiz fahsh" deb tarjima qilingan atama lingvistik jihatdan olganda o‘z chegarasidan oshib ketgan har qanday narsani anglatadi. Bu atama ko‘pincha ma’lum bir turdagi fahshni, ya’ni zino va fasodni bildirish uchun ham ishlatiladi. Bu yerda ushbu atama aynan shu ma’noda qo‘llangan bo‘lishi ehtimoli katta. Hozirgi kontekst taqiqlangan e’tiqod va amallarni sanab o‘tish bilan bog‘liq. Bu yerda nazarda tutilayotgan asosiy narsa zinodir. Agar so‘zning umumiy ma’nosini olsak, shuni esda tutish kerakki, qotillik va yetim mulkini isrof qilish ham fahshdir, ammo Allohga sherik keltirish eng katta fahshdir. Shuning uchun bu o‘rinda "fahsh" atamasini zinoning tor ma’nosida tushunish sura umumiy mazmuniga ehtimol yanada mos keladi. Bu, shuningdek, nima uchun bu yerda ko‘plik shakli ishlatilganini ham tushuntiradi. Zino jinoyatidan oldin odatda shunga o‘xshash noma’qul harakatlar va vaziyatlar ham bo‘ladi. Juda ochiq kiyinish, bema’ni xatti-harakat, jins qarama-qarshi tomoni bilan cheksiz noz-karashma, uyatsiz xulq, gap-so‘z va kulgi, ataylab vasvasaga solish hamda bezaklarni namoyon etish — bularning barchasi oxirgi va eng og‘ir fahsh bo‘lgan zinoga olib boradigan fahshdir. Bularning barchasi ochiqchasiga ham, yashirin ham sodir etilishi mumkin.

“Yetim mol-mulkiga, u voyaga yetguncha, uni yaxshilash maqsadidan boshqa holda, qo‘l urmang.” (152-oyat) Har bir yetim jamiyat ichida o‘zini ojiz his qiladi, chunki uni yaxshi tarbiyalashi va himoya qilishi lozim bo‘lgan otasidan mahrum bo‘lgan. Uning ojizligi esa Islom ijtimoiy tizimining markazida turgan o‘zaro ijtimoiy hamjihatlik tamoyiliga asoslanib, musulmon jamoasi zimmasiga majburiyat yuklaydi. Islomgacha bo‘lgan Arabistonda yetim o‘zini butunlay yo‘qotilgan holda topardi. Yetimlarga nisbatan ko‘rsatilishi lozim bo‘lgan g‘amxo‘rlik haqida Qur’oni Karimdagi ko‘p va turli-tuman ko‘rsatmalar hamda bu ko‘rsatmalarga ba’zan qo‘shib aytilgan qattiq ogohlantirishlar jamiyatda yetimlarga qanday yomon munosabatda bo‘lingani haqida tasavvur beradi. Bu holat Alloh taolo o‘sha jamiyatdan bir sharafli yetimni tanlab, unga eng ulug‘ vazifani topshirmaguniga qadar davom etdi. U yetimni, Muhammad ﷺ ni, insoniyatga yuborilgan so‘nggi xabarning sohibi qildi. Shuningdek, yetimlarga to‘g‘ri g‘amxo‘rlik qilishni Islom rag‘batlantirgan amallardan biri qildi va uning izdoshlariga shunday ko‘rsatma berdi: “Yetim mol-mulkiga, u voyaga yetguncha, uni yaxshilash maqsadidan boshqa holda, qo‘l urmang.” (152-oyat)

“Do not touch the property of an orphan before he comes of age, except to improve it.” (Verse 152) Every orphan feels weak within the community because he has lost his father who is supposed to bring him up well and protect him. His weakness, then, imposes a duty on the Muslim community, on the basis of the principle of mutual social solidarity which is central to the Islamic social system. An orphan used to find himself in total loss in pre-Islamic Arabian society. The frequent and varied Qur’ānic directives concerning the care that should be taken of orphans, and the stern warning occasionally added to these directives give us an impression of how orphans used to be badly treated in society. This continued to be the case until God selected an honoured orphan from that community to entrust him with the most noble task of all. He made that orphan, Muĥammad (peace be upon him), the bearer of His final message to mankind. He also made taking proper care of orphans one of the practices encouraged by Islam which gives its followers this kind of directive: “Do not touch the property of an orphan before he comes of age, except to improve it.” (Verse 152)

Shuning uchun, yetim boquvchi har kim o‘sha yetimning mulkiga faqat yetimga aniq foyda keltiradigan tarzda tegishi kerak. U bu mulkni himoya qilishi va yetim balog‘atga yetib, jismonan va aqlan o‘z mulkini qabul qilishga va uni yaxshi tasarruf etishga qodir bo‘lguncha uni yaxshilashga harakat qilishi lozim. Shunday qilib, jamiyat o‘z safiga to‘liq huquqlariga ega bo‘lgan foydali a’zo qo‘shadi.

Therefore, anyone who is looking after an orphan must not touch that orphan’s property except in a way which is certain to bring a good return to the orphan. He must protect that property and try to improve it until the orphan comes of age and becomes physically and mentally able to receive his property and make good use of it. Thus, the community adds to its ranks a useful member who obtains his full rights.