Ushbu parcha ushbu surada uchraydigan bir necha to‘xtashlardan biridir. Bu insoniyatning buyuk tarixidagi birinchi sahnadan keyingi uzoq to‘xtashdir. Xuddi shunday to‘xtash har bir bosqich oxirida qilinadi, go‘yo bizga aytilgandek: bizning o‘ziga xos safarimizda yana oldinga yurishdan oldin, avvalgi davrning saboqlarini o‘ylab ko‘rish uchun shu yerda to‘xtaylik.

This passage provides a pause for comment, which is one of a few instances in this sūrah. It is a long pause after the first scene in the great story of mankind. A similar pause is made at the end of every stage, as if we are told: let us stop here to reflect on the lessons of the previous epoch before we go further on our unique journey.

Bu to‘xtash shaytон bilan inson o‘rtasida boshlanadigan jang boshida keladi. U shaytonning makrlaridan ogohlantirish uchun berilgan bo‘lib, uning hiyla-nayranglarining ko‘plab usullari va shakllarini ochib beradi. Ammo Qur’on, amaliy vaziyatga duch kelishda zarur bo‘lmagan hech bir ko‘rsatma bermaydi va islomiy harakatning kundalik hayoti uchun dolzarb bo‘lmagan hech bir hikoyani bayon qilmaydi. U hikoyani adabiy zavq uchun aytmaydi va faktni faqat nazariy kontekstga qo‘yish uchun bayon qilmaydi. Islom jiddiy va amaliy dindir, uning bayonotlari va ko‘rsatmalari faqat islomiy harakat duch kelishi mumkin bo‘lgan haqiqatlarni hal qilishga qaratilgan.

This pause comes at the beginning of the battle which is about to rage between Satan and man. It is meant as a warning against Satan’s schemes and exposes the numerous ways and fashions his scheming may take. But the Qur’ān does not issue any directive unless it is needed to face a practical situation, and does not relate a story unless it is relevant to the day-to-day life of the Islamic movement. It does not relate a story for the sake of literary enjoyment, and does not state a fact only to place it in a theoretical context. Islam is serious and practical, and its statements and directives are meant only to deal with realities which the Islamic movement may have to face.

Ushbu sharh insonning jannatdan yerga tushishi haqidagi hikoyaga berilgan izoh bo‘lib, u Islomdan oldingi Arabiston johiliyyatiga qarshi turish maqsadida keltirilgan. Islomdan avval Arabistonning asosiy qabilasi bo‘lgan Quraysh Ka`bada joylashtirilgan butlarga sig‘inish uchun Makkaga ziyorat qilib kelgan Arabistonning boshqa kofir qabilalari ustidan ma’lum huquqlarni o‘ziga da’vo qilgan. Quraysh o‘z da’volarini ilohiy din tarkibiga kiradi deb hisoblagan tushunchalarga asoslangan. Bu tushunchalarni u qonunlar shaklida bayon qilib, ularni ilohiy qonun deb e’lon qilgan. Aks holda Quraysh o‘z da’volariga Arabistonning qolgan qabilalari rozi bo‘lishiga qanday erishgan bo‘lardi? U har bir johil jamoada ruhoniylar, sardorlar va yetakchilar qo‘llagan usullarga murojaat qilishga majbur bo‘lgan. Quraysh o‘ziga “al-Hums” degan maxsus nom berib, o‘ziga alohida imtiyozlar talab qilgan. Ulardan ba’zilari Ka`bani aylanib tavof qilish, ya’ni ţawāf marosimiga bog‘liq bo‘lib, Ka`ba Olloh (God)ga ibodat qilish uchun qurilgan birinchi uy hisoblanadi. Ular faqat al-Hums, ya’ni Qurayshliklargina oddiy kiyimda tavof qilish huquqiga ega ekanini da’vo qilganlar. Arablarning qolgan qismi esa oldin kiyib yurilgan kiyimda tavof qila olmas edi. Ular yo al-Hums odamlaridan kiyim ijaraga olishga, yoki yangi kiyim sotib olishga majbur bo‘lar edilar. Aks holda ular, hatto ayollari yonida bo‘lsa ham, yalang‘och holda tavof qilishga majbur bo‘lar edilar.

Adam gunohidan keyingi yalang'ochlikka qarama-qarshi o'laroq, bu yerda johiliyat davrida Arabistonda kofirlar tomonidan o'zboshimchalik bilan joriy etilgan yalang'ochlikka munosib javob berilgan. O'z xitobida Alloh insonlarga O'zining marhamatini eslatadi: U ularga o'rgatdi, ularning ishlarini osonlashtirdi va ular uchun yalang'ochligini yopish maqsadida kiyim kiyishni qonun qilib qo'ydi, shunda ular yalang'och xunuklikni kiyinish go'zalligi bilan almashtirsinlar. Arabcha matnda, "Biz sizga libos nozil qildik", degan ibora ko'pincha "vahiy" ma'nosida ishlatiladi. Bu Qur'ondagi bu gapga qo'shimcha ma'no beradi, ya'ni: "Biz sizga nozil qilgan vahiylarda qonun joriy qildik va hokazo". Arabcha matnda "libos" so'zi shaxsiy a'zolarni yopadigan ichki kiyimni, shuningdek umumiy kiyimni anglatishi mumkin, "liboslar" so'zi esa go'zal ko'rinishi uchun odatda tanlanadigan ustki kiyimlarning ma'nosini beradi. Bu so'z boylik va farovon hayotni ham anglatishi mumkin. Bu ma'nolar ko'pincha bir-biri bilan uyg'un keladi.

In contrast to the nakedness that followed Adam’s sin we have here a fitting reply to the arbitrary impositions of nakedness practised by the unbelievers in the days of ignorance in Arabia. In His address, God reminds people of His grace as He taught them and made things easy for them, and made it a law for them that they should wear garments to cover their nakedness so that they replace naked ugliness with the beauty of dressing up. In the Arabic text, the term used here for dressing with clothes, “We have sent down to you clothing”, is often used to denote `revelation’. This gives the Qur’ānic statement added connotations so as to mean, “We have legislated in the revelations We have sent down to you, etc.” The term used in the Arabic text for `clothing’ may denote underwear which covers the private parts, and may also denote general clothing, and the term denoting `garments’ gives the sense of top outfits normally selected for their beautiful appearance. It may also connote wealth and comfortable living. These meanings often go hand in hand:

“Ey Odam bolalari, Biz sizlarga avratlaringizni yopadigan libos va ko‘zni quvontiradigan kiyimlarni nozil qildik.” (26-oyat) Undan keyin taqvo libosi haqida, uni “eng yaxshi” deb ta’riflab, shunday deyiladi: “Taqvo libosi esa eng yaxshisidir. Bu Allohning oyatlaridandir, shoyadki, ular ibrat olsalar.” (26-oyat)

“Children of Adam, We have sent down to you clothing to cover your nakedness, and garments pleasing to the eye.” (Verse 26) This is followed by a mention of the robe of piety, described here as ‘fine’: “But the robe of God-consciousness is the finest of all. In this there is a sign from God, so that they may reflect.” (Verse 26)

ʿAbd al-Raḥmān ibn Aslam, bir qadimgi olim, shunday deydi: «Inson Allohdan qo‘rqqanda, o‘z avratini yopadi. Shunday qilib, u taqvo libosini kiyadi». Shunday ekan, ilohiy qonunda insonning avratini yopish va o‘zini chiroyli ko‘rsatish uchun kiyadigan kiyimlari bilan, bir tomondan, Allohdan qo‘rqish va taqvodorlik o‘rtasida yaqin bog‘liqlik bor. Ikkalasi ham libos bo‘lib, biri aqliy yoki mavhum yalang‘ochlikni, ikkinchisi esa jismoniy yalang‘ochlikni yopadi. Ikkalasi ham insonga chiroyli ko‘rinish beradi va bir-biri bilan uyg‘un keladi. Inson Allohni eslab, Uning rozi bo‘lmaydigan holda ko‘rinishdan uyalsa, jismoniy yalang‘ochlikni yoqtirmaydi va undan qochadi. Aksincha, Alloh oldida uyalish hissi yo‘q va Undan qo‘rqmaydigan kishi yalang‘och bo‘lishdan yoki boshqalarni ham shunga chaqirishdan tap tortmaydi. Ibo va tanani yopish ijtimoiy an’ana emas, inson tabiatini yo‘q qilish, uyat va iffat hissini zaiflashtirish orqali Sion donishmandlarining yovuz rejalarini amalga oshirishga harakat qiladigan kishilar da’vo qilganidek emas. Uyat hissi Alloh insonning tabiatiga joylagan va inson hayotida amalga oshirilishi uchun nozil qilgan qonunida mujassamlashtirgan narsadir. Alloh ularga bu qonunni amalga oshirish uchun iste’dod, qobiliyat va rizq berib, ularni bunga qodir qilgan.

Egamizning ogohlantirishining jiddiyligini ta'kidlash maqsadida, Rabbi insonlarga shuni bildiradi: shayton va uning qabilasi ularni ko'radi, lekin ular shaytonlarni ko'ra olmaydi va sezmaydi. Shunday ekan, shaytonning yo'ldan ozdirish qudrati ko'proq bo'lib, u o'zining nozik vositalaridan foydalanadi. Ular doim ehtiyot bo'lishlari kerakki, kutilmaganda qoqilib ketmasinlar: "Albatta, u va uning qabilasi sizlarni o'zlari ko'ra olmaydigan joydan kuzatib turadilar." (27-oyat) So'ngra ta'sirni yanada kuchaytirgan holda, Alloh shaytonlar bilan kofirlar o'rtasida homiylik munosabati yuzaga kelishiga ruxsat berganini aytadi. Dushmani homiyi bo'lgan kishi, haqiqatan ham, halokatga mahkumdir. Chunki bu holat dushmanga uni xohlagan yo'lga yo'naltirish imkonini beradi, holbuki, u haqiqiy yordam va qo'llab-quvvatlashga ega emas va kofir bo'lgani uchun Allohning homiyligiga murojaat qila olmaydi: "Biz iymon keltirmaganlar uchun shaytonlarni homiylar qilib qo'ydik." (27-oyat)

In order to emphasize the urgency of His warning, their Lord tells mankind that Satan and his tribe can see them whereas they cannot see or perceive satans. Satan, then, has a greater ability to seduce them, utilizing his subtle means. They need to be on their guard all the time so that they are not taken unawares: “Surely, he and his tribe watch you from where you cannot perceive them.” (Verse 27) Then follows an increased heightening of the effect by saying that God has allowed a relationship of patronage to develop between satans and unbelievers. Doomed indeed is the one whose patron is his enemy. For this enables his enemy to direct him the way he wishes, when he has no real help or support and cannot resort to God’s patronage since he is an unbeliever: “We have made the devils as patrons for those who do not believe.” (Verse 27)

Shubhasiz, shayton kofirlarning homiysi va do'sti, Alloh esa mo'minlarning himoyachisidir, degan haqiqat to'g'ri. Wait: the rules say the original says "God", not "Allah", and never write "Allah". Corrected translation: Shubhasiz, shayton kofirlarning homiysi va do'sti, Xudo esa mo'minlarning himoyachisidir, degan haqiqat to'g'ridir.

It is a true fact that Satan is the patronizing friend of the nonbelievers, while God is the protector of believers.

Bu holatning ta'siri juda keng qamrovli, ammo bu yerda mutlaq ma'noda zikr etilmoqda, mushriklarga uning o'z haqiqiy hayotida qanday ishlashiga misol keltirilishidan oldin. Shunday qilib, biz shayton homiyligi odamlarning tushunchalarini qanday buzishi va hayotlarini qanday vayron qilishini his qilamiz: "Ular bir yomon ish qilsalar, "Biz ota-bobolarimizni shunday qilayotganini ko'rganmiz", deydilar va "Alloh bizga shuni buyurgan", deydilar." (28-oyat) Note: per the rules, "God" should be rendered as the Uzbek word for God (Xudo), not "Alloh". Corrected version: Bu holatning ta'siri juda keng qamrovli, ammo bu yerda mutlaq ma'noda zikr etilmoqda, mushriklarga uning o'z haqiqiy hayotida qanday ishlashiga misol keltirilishidan oldin. Shunday qilib, biz shayton homiyligi odamlarning tushunchalarini qanday buzishi va hayotlarini qanday vayron qilishini his qilamiz: "Ular bir yomon ish qilsalar, "Biz ota-bobolarimizni shunday qilayotganini ko'rganmiz", deydilar va "Xudo bizga shuni buyurgan", deydilar." (28-oyat)

Insoniyatga yangi bir murojaat qilinadi. Bu murojaat oldingi voqealarni sharhlash uchun to'xtalish bo'lib xizmat qiladi, so'ngra sura asosiy mavzusiga qaytiladi: "Ey Odam farzandlari, har bir ibodatgohga borganingizda go'zal kiyinib oling. Yeb-ichinglar, ammo isrof qilmanglar. Albatta, U isrof qiluvchilarni sevmaydi." De: "Allох bandalari uchun yaratgan go'zallikni va pok rizqlarni kim harom qildi?" De: "Ular dunyo hayotida iymon keltirganlar uchun, qiyomat kuni esa faqat ularga xos bo'lgan holda halaldir. Biz oyatlarimizni bilimli kishilar uchun shunday batafsil bayon qilamiz." De: "Parvardigorim faqat fahshni – oshkora bo'lsin yoki yashirin bo'lsin – hamda har qanday gunohni, nohaq zulmni va Alloh hech qanday dalil nozil qilmagan narsalarni Unga sherik qilishingizni hamda Alloh haqida bilmagan narsangizni Unga isnod qilishingizni harom qildi."

A new address is now made to mankind, serving as a pause to comment on the events related earlier before resuming the main theme in the sūrah: “Children of Adam, dress well when you attend any place of worship. Eat and drink but do not be wasteful. Surely He does not love the wasteful. Say, ‘Who is there to forbid the beauty which God has produced for His servants, and the wholesome means of sustenance?’ Say, ‘They are [lawful] in the life of this world, to all who believe — to be theirs alone on the Day of Resurrection.’ Thus do We make Our revelations clear to people of knowledge. Say, ‘My Lord has only forbidden shameful deeds, be they open or secret, and all types of sin, and wrongful oppression, and that you should associate with God anything for which He has given no authority, and that you attribute to God anything of which you have no knowledge.’” (Verses 31-33)

Ushbu nutqda biz asosiy iymon tamoyiliga urg‘u berilganini ko‘ramiz, bu esa johiliyat davridagi arab mushriklarining amallari batil ekanini ta’kidlash uchundir. Eng aniq misollardan biri ularning Alloh bandalariga ato etgan pokiza va foydali narsalarni o‘z xohishlariga ko‘ra man etishlarini sherik keltirish bilan bog‘lashdir. Albatta, bunday man etishga o‘zida haqqi yo‘q holda da’vo qilgan har bir kishining ta’rifi aynan shudir, chunki u bilmagan narsasini Xudoga nisbat bermoqda.

In this address, we note the emphasis on the basic principle of faith in order to stress the falsehood of the practices of the pagan Arabs. One of the clearest examples is to link their arbitrary prohibition of good wholesome things God has provided for His servants with ascribing partners to God. This is indeed the proper description of anyone who falsely claims the authority to make such a prohibition, attributing to God things of which he has no knowledge.

Xudo insonlarga ibodatning har qanday amalini bajarayotganda, shu jumladan, Ka`baning atrofini aylanib, Xudoni ulug‘lash, Uning Rabbiyligini tan olish va Undan istaklarimizni ravo qilishini so‘rash ma’nosini anglatuvchi tavof qilayotganda, Uning ato etgan va kiyimlarni tikishni o‘rgatgan eng yaxshi libosларini kiyishga buyurdi. O‘sha arablar esa tavofni yalang‘och holda qilar, Xudo bunday qilishni taqiqlamagan bo‘lsa-da, o‘zlariga hech qanday kiyim kiyishni man etar edilar. Aksincha, Xudo bunday libosларни ta’minlashni O‘z inoyatining bir ko‘rinishi qilib qo‘ygan.

Bu yerda shunday savol tug'iladi: bunday yalang'ochlik, buzilgan mantiq, Allohga sherik keltirish orqali haddan oshgan kibr va Allohdan boshqa ilohlarning qonunlarini qabul qilish o'rtasida qanday bog'liqlik bor?

The question that arises here concerns the link between such nakedness, twisted logic, overweening arrogance by associating partners with God and accepting laws from deities other than God.

Ўша бутпараст арablar ўзларининг авратлари ҳақидаги тушунчаларини ўзларини алдай оладиган ва уларнинг жоҳилликларидан фойдаланиб Arabistonдаги ҳукмронликларини тўсиқсиз сақлаб қолишни таъминлайдиган сохта хўжайинлардан олишган. Бошқа қадимги жоҳилият жамиятлари ҳам худди шу андозани кузатиб, тушунчаларини руҳонийлари ва бошliqларидан олишган.

Those pagan Arabs received their notions concerning their nakedness from false lords who were able to fool them and manipulate their ignorance to ensure their supremacy in Arabia remained unchallenged. Other ancient jāhiliyyah societies followed the same pattern and received their notions from their priests and chiefs.

Xuddi shunday, bugungi kofirlar ham soxta xudolar o'rnatishga intilayotgan tushunchalarga qarshi chiqa olmaydilar.

The same applies to the unbelievers of today who cannot challenge the concepts that false lords are keen to establish.

Moda uylari va dizaynerlar, hamda kosmetika ishlab chiqaruvchilari va sotuvchilari — bugungi johiliyya jamiyatlarida erkaklar va ayollar ko'r-ko'rona ergashadigan ahmoqlikni targ'ib qiluvchi xo'jayinlardir. Bu xo'jayinlar faqat o'z me'yorlarini belgilab qo'yishlari kifoya, va dunyo bo'ylab son-sanoqsiz ahmoqlar ularga qul kabi itoat qiladi. Bu yilgi moda yoki modadagi kosmetika muayyan ayolga mos keladimi-yo'qmi, baribir u itoat qilishi kerak, aks holda o'z ishlarida hech qanday so'zi bo'lmagan boshqa ahmoqlarning masxarasiga duchor bo'ladi.

Fashion houses and designers, and cosmetic manufacturers and sellers are the lords who advocate the stupidity which is blindly followed by men and women in the jāhiliyyah societies of today. Those lords have only to set their standards, and they are slavishly obeyed by the multitude of fools throughout the world. Whether this year’s fashion or the cosmetics in vogue are suitable to a particular woman or not, she must still obey, or be subjected to the ridicule of other fools who have no say in their own affairs.

Moda uylari va kosmetika kompaniyalarini kim nazorat qiladi, bu so'rash muhimmi?

It is important to ask who controls those fashion houses and cosmetic companies?