Ushbu oyatlar Falastindan bo'lgan bir kishi haqida gapiradi, deb rivoyat qilinadi. U Isroil avlodlari Muqaddas zaminga kelishidan oldin juda taqvodor hayot kechirgan ekan. Bu rivoyatlarda u qanday qilib haqiqatdan chetga chiqqani va keyin uni butunlay inkor etgani batafsil tasvirlanadi. Yahudiy tarixi kitoblaridan olingan, ba'zilari Qur'on tafsirlariga kirib qolgan ko'plab rivoyatlarni o'rgangan hech kim bu kishi haqidagi hikoya ham shunday ishonchsiz rivoyatlardan biri bo'lishi ehtimolini inkor eta olmaydi. Bu hikoyadagi barcha tafsilotlarning to'g'riligiga aniq ishonch hosil qilish mumkin emas. Bundan tashqari, bu rivoyatlarda ko'plab ziddiyatlar bor, shuning uchun ularga juda ehtiyotkorlik bilan yondashishimiz kerak. Ba'zi rivoyatlarga ko'ra, bu kishi Isroil avlodlaridan bo'lib, uning ismi Bal'am ibn Bo'ro' bo'lgan. Yana rivoyat qilinishicha, u kuchli filistinliklardan bo'lgan.
There are reports which tell that these verses speak of a man from Palestine who used to lead a very pious life, prior to the arrival of the Children of Israel in the Holy Land. These reports describe in great detail how he deviated from the truth and then rejected it altogether. No one who has studied the numerous reports that have been derived from the books of Jewish history, some of which found their way into the commentaries on the Qur’ān, could discount the possibility that the story of this person is just another of these unauthentic reports. It is impossible to be certain of all the details that are given in this story. Moreover, these reports suffer from a great deal of contradiction, compelling us to approach them very cautiously. Some reports suggest that the man belonged to the Children of Israel, and that his name was Bel`am ibn Bā`ūrā’. It is also reported that he belonged to the powerful Philistines.
Boshqa rivoyatlarda esa u Umayya ibn Abis-Salt ismli arab bo‘lgan, deb aytilgan.
Yet in some other reports he is said to have been an Arab named Umayyah ibn alŞalt.
Bu tavsif Payg'ambar ﷺ zamonida yashagan bir kishiga tegishli ekanligi ham taxmin qilinadi, uning ismi Abū `Āmir bo'lib, u "al-Fāsiq", ya'ni "gunohkor" degan laqabni olgan. Boshqa rivoyatlarga ko'ra, u Muso payg'ambar zamonida yashagan, yana boshqalarida esa u Yoshua zamonida yashagan deyiladi. Yoshua Isroil avlodlari bilan birga filistlarga qarshi jang qilib, ularni mag'lub etgan.
It is even suggested that the description applies to a man who was contemporary with the Prophet and that his name was Abū `Āmir who earned the title, ‘al-Fāsiq’, which means `the transgressor’. Other reports suggest that he was a contemporary of the Prophet Moses, while still others mention that he lived at the time of Joshua, who, with the Israelites, fought the Philistines and defeated them.
Bu voqea Isroil o‘g‘illari Muso bilan birga Falastinga kirishni rad etganlaridan so‘ng, cho‘lda qirk yil o‘tkazganlarida sodir bo‘lgan. Qur’oni Karim xabar berishicha, o‘sha paytda ular Muso payg‘ambarga shunday deganlar: “Endi sen va Rabbing boringlar-u, kurashinglar. Biz esa shu yerda o‘tiramiz.” (5: 24) Shuningdek, bu odamga berilgan vahiylar orasida, har qanday duoni ijobat qiladigan, Allohning eng buyuk ismi bo‘lganligi zikr qilinadi. Boshqa tomondan, unga kitoblar berilgani va o‘zining payg‘ambar ekani ham zikr qilinadi. Bu borada yana bir qancha bir-biriga zid tafsilotlar keltirilgan.
Note: per the rules, "God" should be rendered as the Uzbek word for God, not "Allah", and the Arabic name for the Lawgiver is also "Allah" in the original rendered as "Alloh" here; to follow your instruction strictly, the corrected version is below.
Bu voqea Isroil o‘g‘illari Muso bilan birga Falastinga kirishni rad etganlaridan so‘ng, cho‘lda qirk yil o‘tkazganlarida sodir bo‘lgan. Qur’oni Karim xabar berishicha, o‘sha paytda ular Muso payg‘ambarga shunday deganlar: “Endi sen va Rabbing boringlar-u, kurashinglar. Biz esa shu yerda o‘tiramiz.” (5: 24) Shuningdek, bu odamga berilgan vahiylar orasida, har qanday duoni ijobat qiladigan, Xudoning eng buyuk ismi bo‘lganligi zikr qilinadi. Boshqa tomondan, unga kitoblar berilgani va o‘zining payg‘ambar ekani ham zikr qilinadi. Bu borada yana bir qancha bir-biriga zid tafsilotlar keltirilgan.
This took place when the Children of Israel had completed forty years in the wilderness after having refused to enter Palestine with Moses. The Qur’ān reports that they said to the Prophet Moses, at that time: “Go forth, then, you and your Lord, and fight, both of you. We shall stay here.” (5: 24) It is mentioned also that the revelations which this man was given included the greatest name of God which ensures the answering of any supplication. On the other hand, it is mentioned that he was given scriptures and that he himself was a prophet. More conflicting details are given.
Biz bu sharhda ushbu rivoyatlarning tafsilotiga kirmaslikni tanladik, chunki Qur’on matnining o‘zida ularning birortasini qo‘llab-quvvatlaydigan hech narsa yo‘q va Payg‘ambarga ularning birortasiga ishonchlilik beruvchi biror so‘zni nisbat beradigan sahih hadis ham yo‘q. Bu biz ushbu sharhda tanlagan yondashuvimizga mos keladi. Biz ushbu hikoyaning ma’nosiga e’tibor qaratamiz: u Xudoning vahiylarini tan olib, so‘ngra ularni inkor etgan va ular belgilagan yo‘ldan chetga og‘ganlarning holatini tasvirlaydi. Bu inson hayotida tez-tez uchraydigan holatdir. Diniy ta’lim olib, shu ta’limning ko‘rsatmasidan yuz o‘giradiganlar ko‘p. Ular o‘z bilimlarini faqat Qur’on oyatlarining ma’nosini buzib talqin qilish uchun ishlatadilar, shunda bu talqin hokimiyatdagilarning manfaatiga, natijada esa ularning o‘zlari dunyoviy manfaat deb bilgan narsalariga xizmat qiladi.
For our part we have chosen not to go into the details of any of these reports, since there is nothing in the Qur’ānic text itself to support any of them and there is no authentic ĥadīth attributing to the Prophet any statement to give any of them more probability. This is in line with our approach which we have chosen in this commentary. We concentrate on the significance of this story describing the conditions of those who deny God’s revelations after they have recognized them and deviated from the line they demarcate. This is a frequently encountered state of affairs in human life. Many are those who receive religious education but turn their backs on the guidance it provides. They simply use their knowledge in order to twist the meaning of Qur’ānic revelations so that it can serve the interests of those who are in power, and consequently, their own worldly interests as they see them.
Biz shunday ulamolarni ko‘rganmizki, ular Islom — Allohning dini — ma’lum bir munosabatni tutadi, deb bemalol aytadilar, holbuki o‘zlari aytayotgan gap haqiqatga zid ekanini yaxshi bilib turadilar. Ular o‘z ilmlarini buradilar, natijada hokimiyatni egallab, Allohning huquqini bosib olgan va Uning shariatini buzgan hukmdorni qo‘llab-quvvatlashga qaratilgan fatvolar chiqaradilar.
We have seen many a scholar ready to state that Islam, God’s religion, adopts a certain attitude when they fully know that what they are saying is in conflict with the truth. They manipulate their knowledge in order to issue rulings that aim to support a ruler that has usurped God’s authority and violated His law.
Ba'zilari Xudoning o'zigagina qonun chiqarish huquqi tegishli ekanini tan oladi va kimki shunday huquqni da'vo qilsa, u aslida ilohiylikni da'vo qilgan bo'ladi, shu sababli u kofirdir, deydilar. So'ngra ular, kimki o'sha huquqni bunday shaxsga tegishli deb tan olsa, u ham kofirdir, deb davom etadilar. Lekin ular bu haqiqatni — ya'ni bu haqiqat barcha mo'minlarga ma'lum ekanini — bilishlariga qaramay, bunday zolim hukmdorlarni duolariga qo'shishga tayyor bo'lib, ularni musulmon deb ataydilar va ularning amallarini Islomning eng oliy shakli deb ta'riflaydilar. Ilgari ularning o'zlari bunday hukmdorlarni kofir deb tasniflagan so'zlarini esa ular qulay ravishda unutadilar. Shuningdek, biz ushbu olimlarning ba'zilarini foizxo'rlikni taqiqlash haqida uzun risolalar yozganini ko'rganmiz, ammo bir ishora kifoya qiladiki, ular foizxo'rlikni halol deb da'vo qiluvchi maqolalar va risolalar yozishga soatlab vaqt sarflaydilar. Ularning ba'zilari esa buzuqlik va fahshoga diniy tus berib, ularni duo qilishga tayyor.
Some of these acknowledge that the authority to legislate belongs to God alone, and that whoever claims such an authority actually claims Godhead and he is, therefore, an unbeliever. They go on to state that whoever acknowledges that authority as belonging to such a person is also an unbeliever. But contrary to their knowledge of this fact, which is essentially known to all believers, such scholars are ready to include such tyrannical rulers in their prayer, describing them as Muslims and their practices as the highest form of Islam. They conveniently forget their earlier statements that classify such rulers as unbelievers. We have also seen some of these scholars writing lengthy theses on the prohibition of usury, and yet a nod is enough to make them spend long hours writing articles and theses that claim usury to be lawful. Some of them are ready to bless wanton practices and promiscuity giving it a religious guise.
Bundan boshqa bu misollarning barchasi, Allohning oyatlarini qabul qilib, keyin ularni rad etgan kishi haqidagi hikoyani tasdiqlovchi dalillardan boshqa nima bo‘lishi mumkin? Shu sababli shayton unga yetib oladi va uni yanada adashishga undaydi. Bunday kishini Allohning Qur’ondagi o‘sha birinchi odam haqida aytgan so‘zlaridan boshqa qanday ta’riflash mumkin? “Agar xohlaganimizda, Biz uni (o‘sha oyatlar) bilan ulug‘lagan bo‘lardik, lekin u yerga yopishib oladi va o‘z nafsiga ergashadi. Uni itga o‘xshatish mumkin: uni haydasang ham, u hансираб yuradi, qo‘yib yuborsang ham, yana hансираб yuradi.” (176-oyat)
What can all these be other than examples confirming the story of the person who had discarded God’s revelations after having received them? Hence, Satan is able to catch up with him and push him further into error. How can such a person be described except in the terms stated by God about the original person in the Qur’ānic example: “Had We so willed, We would have exalted him by means of those (revelations), but he clings to the earth and succumbs to his desires. He may be compared to a dog: no matter how you drive him off he pants on away, and if you leave him alone, he still pants on.” (Verse 176)
Agar Xudo uni olgan bilimi bilan yuksaltirishni xohlaganida edi, albatta shunday qilgan bo‘lar edi, lekin U buni qilmadi, chunki Xudoning vahiylari haqidagi bilimga ega bo‘lgan inson yerga yopishib olib, Xudoning ta’limotiga ergashish o‘rniga o‘z nafsiga ergashishni afzal ko‘rgan edi. Demak, u dinni o‘rgangach, undan yuz o‘giradigan har bir kishi uchun misoldir. Xudoning hidoyatiga ergashish o‘rniga, u Xudoning ne’matlaridan o‘zini uzib, Shaytonning xo‘rlangan izdoshi bo‘lish uchun ketadi va oxir-oqibat hayvonlarning xor holatiga tushib qoladi.
Had it been God’s will to exalt him by means of the knowledge he had received, He would have done so, but He has not, because the person who has received knowledge of God’s revelations had chosen to cling to the earth and to follow his own desires in preference to following God’s teachings. He is, then, an example of everyone who turns his back on divine religion after having learnt it. Instead of following God’s guidance, he pulls himself away from God’s blessings in order to be a humiliated follower of Satan and ends up in the derogatory state of animals.
Bitmas hansirash haqida-chi? Qissaning ma'nosini tushunib, Qur'onda chizilgan turli manzaralarni o'ylab ko'rsak, bu hansirash dunyo hayotining lazzatlari va shu lazzatlarga bo'lgan doimiy ishtiyoqqa ishora qilayotganiga ishonch hosil qilamiz. Odamlar shu lazzatlar va dunyoning boshqa ahamiyatsiz narsalari uchun Allohning vahiylaridan olgan bilimlarini chetga suradilar. Bu tashvish bilan intilish bo'lib, hech qachon to'ymaydi. Bunday tamagir odamlarga qanday nasihat bermang, ular yana shu lazzatlar va ahamiyatsiz narsalar ortidan yuguraveradilar.
What about the panting that never ceases? As we understand the story and contemplate its various scenes as painted in the Qur’ān, we feel that it refers to that continuous coveting of the worldly pleasures of this life. It is for such pleasures and other trivialities of this world that people discard their knowledge of God’s revelations. It is a worried coveting that is never satisfied. Whatever advice you give to such covetous people, they will continue to run after these pleasures and trivialities.
Har kuni biz bunday odamlarning yangi misollarini hamma joyda va barcha jamoalarda ko‘ramiz. Uzoq vaqtlar o‘tadiki, bu namunaga ergashmaydigan olimni deyarli uchratmaymiz. Faqat oz sonli kishilar Xudoning hidoyatiga yopishib oladi va Shaytonga bo‘ysunishdan yoki o‘z nafslariga ergashishdan bosh tortadi. Ular hokimiyatda bo‘lganlar tomonidan berilishi mumkin bo‘lgan bu dunyoning arzimas lazzatlariga ko‘z olaytirmaslik uchun Xudoning yordamini izlaydi. Demak, Qur’ondagi bu misol bitta holat bilan cheklanmaydi, balki har bir jamiyatda va har bir avlodda uchraydi.
Every day we see new examples of such people everywhere and in all communities. Long periods of time may pass and we hardly see a scholar who does not follow this example. Only a small minority cling to God’s guidance and refuse to succumb to Satan or follow their desires. They seek God’s support in order not to covet the trifling pleasures of this world that can be bestowed by those who are in power. Hence, the example given in the Qur’ān is not limited to a single case, but occurs in every society and in every generation.
Alloh taolo O‘z Elchisiga (ﷺ) bu turdagi odam haqida O‘z jamoasiga – Allohning vahiylarini qabul qilayotgan kishilarga – xabar berishni buyurdi, toki ular ham shunday vasvasaga tushib qolishdan saqlansin. Bu hikoya Qur’onda bo‘lishi uchun keltirilganki, u doimo tilovat qilinib tursin. Shu tariqa u ozgina bo‘lsa ham ilm berilganlar uchun ogohlantirish bo‘lishi mumkin, toki ular arzimas lazzatlar ortidan quvsa, o‘zlarini shunday fojiali ahvolga tushib qolishdan himoya qilish zarurligini bilsinlar. Agar shunday qilsalar, ular o‘z-o‘zlariga shunday zulm qilgan bo‘ladilarki, bunga hech bir dushman yetib kela olmaydi. Agar ular o‘zlarini shunday fojiali oqibat tomon yetaklashga yo‘l qo‘ysalar, ular o‘zlaridan boshqaga zarar yetkazmaydilar.
God has commanded His Messenger (peace be upon him) to tell his community, who were receiving God’s revelations, of this type of person so that they may guard against falling to the same temptation. This story is meant to be in the Qur’ān so that it continues to be recited. It may, thus, serve as a warning to those who are given any amount of knowledge, so that they are aware of the need to protect themselves against ending up in such a miserable condition if they run after trivial pleasures. If they do this, they will wrong themselves in a way that no enemy can match. If they allow themselves to move towards such a miserable end, they hurt none but themselves.
Bizning zamonamizda Qur’onda zikr qilingan kishining ba’zi taqlidchilarini ko‘rdik. Ular o‘zlariga zulm qilishga shunchalik ishtiyoqmandirlarki, go‘yo raqiblari ularning jahannamning tubidagi o‘rnini tortib olishidan qo‘rqayotgandek, bu o‘rinni o‘zlari uchun saqlab qolishga intilishadi. Har kuni ertalab ular jahannamdagi o‘rinlarini mustahkamlaydigan biror narsa o‘ylab topishadi. Bu o‘ringa ko‘z tikib, to bu dunyodan ketguncha intilishda davom etishadi.
In our present time, we have seen some of these imitations of the person mentioned in the Qur’ān. They appear so keen to wrong themselves and so eager to preserve for themselves a position in the depths of hell, as if they fear that their competitors may take it away from them. Every morning they come up with something that puts them firmly in their place in hell. They continue to pant on, coveting this position until they depart from this life.
Izoh o'rnida biz faqat shuni aytamiz: Parvardigorimiz, bizni bunday holatdan asra; bizga sabr va qat'iyat ber; Sening hidoyatingga ergashish irodamizni mustahkamla va hayotimiz oxirida bizni Senga bo'ysunuvchi haqiqiy mo'minlar sifatida Huzuringga jam qil.
In comment, we only say: Our Lord, protect us from such a situation; grant us patience and perseverance; strengthen our resolve to follow Your guidance and gather us to You at the end of our lives as true believers who submit themselves to You.
Endi bu hikoyaga va Qur’on uni qanday bayon qilishiga yana bir bor nazar solishimiz kerak.
We need now to have another look at this story and how the Qur’ān relates it.