Sura shundan so'ng haj (hajj) va 'umra (kichik ziyorat) marosimlarining bayoni keladi. Bu bayon oy o'zgarishlari va bosqichlari haqidagi oldingi hikoyadan va muqaddas oylarda hamda Masjidi Haromning atrofida urush qilish mumkinligi haqidagi masaladan juda tabiiy ravishda kelib chiqadi.
The sūrah then gives an outline of the rituals of the pilgrimage and the `Umrah (lesser pilgrimage). This follows quite naturally from the earlier account dealing with lunar changes and phases, and the admissibility of fighting during the sacred months of the year and in the vicinity of the Sacred Mosque in Makkah.
Haj va umra amallarini Alloh roziligi uchun to'liq ado eting. Agar ulardan to'sib qo'yilsangiz, qo'lingizdan kelgancha hadya qurbonligini bering. Hadyalar o'z joyiga yetguncha boshlaringizni qirdirmang. Agar biringiz kasal bo'lsa yoki boshida ozori bo'lsa, u ro'za tutish, sadaqa berish yoki qurbonlik qilish orqali fidya bersin. Xavfsiz bo'lganingizda, kim haj oldidan umra qilishdan foydalansa, qo'lidan kelgancha hadya qurbon qilsin; kimning imkoni bo'lmasa, haj vaqtida uch kun, uyiga qaytgach yana yetti kun, ya'ni jami o'n kun ro'za tutsin. Bu hukm Masjidi Haromga yaqin joyda oilasi yashamaydiganlar uchun belgilangan. Allohdan qo'rqing va bilingki, Alloh azobi qattiqdir. Haj ma'lum oylarda bo'ladi. Kim o'sha oylarda haj qilishga niyat qilsa, haj davomida fahsh so'zlar, gunoh ishlar va janjal-talashdan saqlansin. Qanday yaxshilik qilsangiz, Alloh uni yaxshi biladi. O'zingiz uchun zaxira tayyorlang:
Perform to their completion both the pilgrimage and the `Umrah purely for God’s sake. If you are prevented from doing so, then make whatever offering you can easily afford. Do not shave your heads until the offerings have reached their appointed destination. If any of you is ill or suffers from an ailment of the head, he shall redeem himself by fasting, or alms, or sacrifice. When you are in safety, then he who takes advantage of performing the `Umrah before the pilgrimage shall make whatever offering he can easily afford; but he who lacks the means shall fast three days during the pilgrimage and seven more days on returning home; that is, ten days in all. All this applies to those whose families are not resident in the vicinity of the Sacred Mosque. Fear God, and know well that He is severe in retribution. The pilgrimage takes place in the months appointed for it. Whoever undertakes the pilgrimage in those months shall, while on pilgrimage, abstain from lewdness, all wicked conduct and wrangling. Whatever good you do God is well aware of it. Provide well for yourselves:
Eng yaxshi zaxira — bu taqvodir. Bas, Mendan qo'rqing, ey aql egalari! Rabbingizdan fazl (rizq) izlashda sizga gunoh yo'q. 'Arafotdan (qaytib) tushganingizda, Mash'aril-haromda Allohni eslang — ammo bu yerda "Allah" o'rniga "Xudo" so'zi ishlatiladi. Sizni hidoyatga boshlagan Xudoni eslang. Holbuki, bundan oldin siz albatta adashganlar edingiz. Boshqa odamlar qaytadigan joydan siz ham qaytib, Xudodan mag'firat so'rang. Albatta, U mag'firatli, rahmli zotdir. Hajdagi ibodatlaringizni tugatganingizdan so'ng, otalaringizni eslaganingizdek, Xudoni eslang — balki undan ham qattiqroq eslang. Ba'zi odamlar: "Rabbimiz! Bizga dunyoda (ne'matni) ber", deydilar. Ana shunday kishilarning oxirat nasibasi yo'qdir. Boshqalari esa: "Rabbimiz! Bizga dunyoda ham yaxshilik ber, oxiratda ham yaxshilik ber va bizni do'zax azobidan saqla", deydilar. Ana shular o'z qilgan amallari sababli nasiba olurlar. Albatta, Xudo hisob-kitobda tezdir. Belgilangan kunlarda Xudoni zikr qiling. Kim ikki kun ichida (Minodan) shoshilib ketsa, unga gunoh yo'q; kim kechiktirsa, unga ham gunoh yo'q — agar u taqvo qilgan bo'lsa. Xudodan qo'rqing va bilingki, hammangiz Uning huzuriga to'planasizlar. (196–203-oyatlar)
the best provision of all is to be God-fearing. Fear Me, then, you who are endowed with insight. It is no sin for you to seek the bounty of your Lord. When you surge downward from `Arafāt, remember God at al-Mash`ar al-Ĥarām. Remember Him who has given you guidance. Before this you were certainly in error. Surge onward from the place where all other pilgrims surge and pray God to forgive you. He is much forgiving, ever merciful. When you have fulfilled your sacred duties, remember God as you remember your fathers — nay with a yet keener remembrance. Some people say, Our Lord, give us abundance in this world.’ They shall have no share in the rewards of the life to come. There are others who say, ‘Our Lord, grant us what is good in this world and what is good in the lift to come and protect us from the torment of the fire.’ These shall have their portion in return for what they have earned; for God is swift in reckoning. Give glory to God during certain appointed days. Those who hasten their departure after two days incur no sin, and those who stay longer incur no sin, provided that they are truly God-fearing. Have fear of God and know well that you shall all be gathered before Him. (Verses 196-203)
Bu oyatlarning aniq nozil bo‘lgan sanasi noma’lum, faqat bitta rivoyat 196-oyat hijratning oltinchi yilida, miloddan avvalgi 628-yilda al-Ḥudaybīyada nozil bo‘lgan, deb ko‘rsatadi. Haj qachon islomda farz qilinganini ham aniq aytib bo‘lmaydi: buni ushbu surraning 196-oyati bilan belgilangan deb olsak ham, yoki Ali Imron surasining 97-oyati bilan belgilangan deb olsak ham, bu aniq emas. Ushbu oyat shunday deydi: “Bu uyga (Ka‘baga) borishga qodir bo‘lgan kishilarning Alloh oldidagi burchi haj qilishdir.” Imom Ibn al-Qayyim o‘zining “Zod al-Ma‘ad” kitobida hajning Payg‘ambar ﷺ Madinaga hijrat qilganlaridan keyingi to‘qqizinchi yoki o‘ninchi yilda joriy etilganini aytadi. Bu Payg‘ambar ﷺ o‘zlarining 10 hijriy yilda haj qilganlariga asoslangan.
The exact date of the revelation of these verses is not known, except for one report indicating that verse 196 was revealed at al-Ĥudaybīyah during the sixth year after Hijrah, 628 CE. Nor can we be precise as to when the pilgrimage was made obligatory in Islam, whether we take that to have been established by verse 196 of this sūrah or verse 97 of Sūrah 3 which says: “Pilgrimage to this House is a duty owed to God by all people who are able to undertake it.” In his book Zād al-Ma`ād, Imām Ibn al-Qayyim says that the pilgrimage was instituted during the ninth or tenth year of the Prophet’s migration to Madinah. This is based on the fact that the Prophet himself performed the pilgrimage in 10 AH.
Shu bilan birga, bu qarashni qo'llab-quvvatlash uchun bu yetarli dalil emas. Payg'ambarning hajga borishni o'ninchi yilgacha kechiktirishiga boshqa sabablar ham bo'lishi mumkin edi, ayniqsa u to'qqizinchi yilda Abu Bakrni haj marosimiga rahbarlik qilish uchun vakil etganini bilar ekanmiz.
This, however, is not sufficient evidence to support that view. There could have been other reasons that made the Prophet delay going on pilgrimage until the tenth year, especially when we know that he delegated Abū Bakr to head the pilgrimage during the ninth year.
Shuningdek, Tabūk g'azotidan qaytgach, Payg'ambar ﷺ haj ziyoratiga borishni niyat qilgani ma'lum va tasdiqlangan. Biroq keyinchalik u bunday qilmaslikka qaror qildi, chunki hali ham musulmon bo'lmagan arablar Makkaga haj qilib kelar edilar va u ular bilan birga bo'lishni istamadi, ayniqsa ular orasida o'z odatlariga ko'ra Ka`bani yalang'och holda tavof qiladiganlar bor edi. Shu paytda, mushrik arablar bilan tuzilgan sulhni bekor qilgan 9-sura nozil bo'ldi va Payg'ambar ﷺ `Alī ibn Abī Ţālibni hojilarga uning qoidalarini e'lon qilish uchun Makkaga yubordi. U unga barcha hojilar yig'ilgan Mino'da quyidagicha e'lon qilishni topshirdi: "Kofir hech qachon jannatga kirmaydi; bundan buyon hech bir mushrik haj qila olmaydi; hech kim Ka`bani yalang'och holda tavof qilmasin. Alloh elchisi bilan tuzilgan barcha shartnomalar o'z muddatini o'tasin." Shunday qilib, Payg'ambar ﷺ Ka`ba butparastlikning barcha ramz va belgilaridan tozalanmaguncha Makkaga haj uchun bormadi.
It is also well established that on his return from the campaign of Tabūk, the Prophet intended to go for pilgrimage. However, he later decided not to do so, because non-Muslim Arabs were still doing the pilgrimage to Makkah and he did not wish to join them, not least because some of them would be going round the Ka`bah naked, as was their custom. At that point Sūrah 9, which brought the truce with the polytheist Arabs to an end, was revealed and the Prophet dispatched `Alī ibn Abī Ţālib to Makkah to proclaim its provisions to the pilgrims. He charged him with the task of announcing at Mina, when all the pilgrims were gathered, that: “No unbeliever shall enter paradise; no idolater may henceforth perform the pilgrimage; no one may go round the Ka`bah naked. All treaties signed with God’s Messenger shall run their course.” Accordingly, the Prophet did not go to Makkah for pilgrimage until the Ka`bah was cleared of all symbols and manifestations of idolatry.
Bir qancha matnlarni dalil sifatida ko'rsatib, hajning yanada ilgariroq, asosan joriy etilganini ta'kidlash mumkin. Haqiqatan ham, ba'zi rivoyatlarda bu Payg'ambar ﷺ hali Makkada bo'lgan paytda, Madinaga hijratdan oldin sodir bo'lgan deb aytiladi. Biroq bu fikr asossiz. Shunga qaramay, Hajj surasining 26–37-oyatlari hajning ko'pgina marosimlarini Ibrohim alayhissalomga bildirilgan shaklda sanab o'tadi. Bular orasida:
One could point out certain texts as evidence indicating that the pilgrimage was instituted in principle much earlier. Indeed some reports suggest that this took place when the Prophet was still in Makkah, before the migration to Madinah. But this would not hold water. Nevertheless, verses 26-37 of Sūrah 22 list most of the pilgrimage rituals as they were communicated to the Prophet Abraham. These include:
Ibrohimga Muqaddas uyning joyini belgilab berganimizda, [shunday dedik]: Menga hech narsani sherik qilmang. Uyimni tavof qiluvchilar, u oldida turuvchilar va ruku' hamda sajda qiluvchilar uchun poklang. Odamlar orasida haj farzini e'lon qiling. Ular sizning oldingizga piyoda va har xil ozg'in tuyalarda keladilar. Ular uzoq yo'llardan keladilar, toki o'zlari uchun foydali bo'lgan ko'p narsalarga guvoh bo'lsinlar va belgilangan kunlarda Alloh ularga rizq qilib bergan chorva hayvonlari ustida Uning nomini zikr qilsinlar. Endi undan yeb, muhtoj kambag'alni ham to'ydiring. So'ngra ular o'z kirlarini yuvsinlar, nazrlarini ado etsinlar va Qadimiy uyni yana tavof qilsinlar... Kim Alloh belgilagan shiorlarni ulug'lasa, bu qalblardagi taqvodandir. Sizlar ularda belgilangan muddatgacha manfaatlanasizlar; so'ngra ularning qurbonlik joyi Qadimiy uyning yonidir... Tuyalarni sizlar uchun Alloh belgilagan shiorlardan qilib qo'ydik, ularda sizlar uchun ko'p yaxshilik bor. Ularni saf bog'lab turganlarida Alloh nomini zikr qilinglar; yerga yiqilib o'lganlaridan so'ng, ulardan yenglar va qanoatli kambag'alni hamda so'rab yurgan muhtojni ham to'ydiringlar. Shu tariqa ularni sizlarga bo'ysundirdik, toki shukr qilasizlar. Ularning go'shti ham, qoni ham Allohga yetib bormaydi; Unga yetib boradigan narsa sizlarning taqvoingizdir. Shunday qilib, U ularni sizlarga bo'ysundirdi, toki sizlarni to'g'ri yo'lga boshlaganiga shukr qilib, Allohni ulug'lashingiz uchun. Yaxshilik qiluvchilarga xushxabar bering.
When We assigned to Abraham the site of the [Sacred] House, [We said], Do not associate anything as partner with Me. Purify My House for those who will walk around it, and those who will stand before it, and those who will bow down and prostrate themselves in prayer. Proclaim to all people the duty of pilgrimage. They will come to you on foot and on every kind of fast mount. They will come from every far- away quarter, so that they might experience much that shall be of benefit to them, and that they might extol the name of God on the days appointed [for sacrifice], over whatever heads of cattle He may have provided for them. Eat, then, of such [sacrificed cattle] and feed the unfortunate poor. Thereafter let them complete the rites prescribed for them, fulfil their vows, and again walk around the Ancient House...Anyone who honours the symbols set up by God [shows evidence of] God-consciousness in people’s hearts. You have benefit in them for a term appointed; and in the end their place of sacrifice is near the Ancient House...The sacrifice of camels We have ordained for you as one of the symbols set up by God, in which there is much good for you. Hence, extol the name of God over them when they are lined up [for sacrifice]; and after they have fallen lifeless to the ground, eat of their meat, and feed the poor who is contented with his lot, as well as the one who is forced to beg. It is to this end that We have made them subservient to your needs, so that you might have cause to be grateful. Never does their meat or their blood reach God; it is your piety that reaches Him. It is to this end that He has made them subservient to your needs, so that you might glorify God for all the guidance with which He has graced you. Give good news to those who do good.
Bu oyatlar qurbonlik uchun hayvonlarni so‘yish, Ka’bani tavof qilish (ṭavāf), ihrom (ehromga kirish) rasmlari va Xudoning nomini zikr qilish haqida aniq ishora qiladi. Bular barchasi haj ibodatining asosiy rukunlaridir. Musulmonlarga bu so‘zlar Ibrohimning merosxo‘rlari sifatida murojaat qilingan bo‘lib, bu haj ibodati ilk davrlardanoq Ibrohimning merosi sifatida joriy etilganini ko‘rsatadi.
These verses make specific reference to offering animals for sacrifice, walking around the Ka`bah (ţawāf), the rites of iĥrām 1 (consecration), and the invocation of God’s name, all of which constitute the basic rites of the pilgrimage. The Muslims were addressed with these words as the heirs of Abraham, indicating that the pilgrimage had been instituted at an early stage as part of the legacy of Abraham.
Müslimlarning turli amaliy sabablarga ko'ra haj qila olmaganligi mavzudan tashqarida. Biroq, ushbu jildning oldingi qismida aytilganidek, hijriy taqvimning ikkinchi yilida Ka'ba qibla sifatida qayta tayinlanganidan beri alohida musulmonlar haj qila olganlar.
The fact that Muslims, for various practical reasons, had not been able to perform the pilgrimage is beside the point. However, as mentioned earlier in this volume, individual Muslims had been able to perform the pilgrimage since the Ka`bah was re-instituted as the qiblah in the second year of the Islamic calendar.
Keling, endi ushbu surodagi haj haqidagi oyatlarni va ular yetkazayotgan ibratli xabarni yaqinroq ko'rib chiqaylik.
Let us now take a closer look at the verses on pilgrimage in this sūrah and the instructive message they convey.
Haj va umrani Alloh uchun to'liq ado eting. Agar ulardan to'sib qo'yilsangiz, qo'lingizdan kelgan qurbonlikni keltiring. Qurbonliklar o'z manziliga yetguncha boshingizni oldirmang. Agar kimdir orangizdan kasal bo'lsa yoki boshida jarohat bo'lsa, u ro'za tutish, sadaqa berish yoki qurbonlik qilish bilan fidya bersin. Xavfsiz bo'lganingizda, kim haj oldidan umra qilishdan foydalansa, qo'lidan kelgan qurbonlikni keltirsin. Kimda imkon bo'lmasa, haj vaqtida uch kun, uyiga qaytganida esa yetti kun ro'za tutsin; bu jami o'n kun bo'ladi. Bu hukm oila a'zolari Masjidi Haram yaqinida yashamaydiganlarga tegishlidir. Allohdan qo'rqing va bilingki, Alloh azobi qattiq ekanini bilib qo'ying. (196-oyat)
Perform to their completion both the pilgrimage and the `Umrah purely for God’s sake. If you are prevented from doing so, then make whatever offering you can easily afford. Do not shave your heads until the offerings have reached their appointed destination. If any of you is ill or suffers from an ailment of the head, he shall redeem himself by fasting, or alms, or sacrifice. When you are in safety, then he who takes advantage of performing the `Umrah before the pilgrimage shall make whatever offering he can easily afford; but he who lacks the means shall fast three days during the pilgrimage and seven more days on returning home; that is, ten days in all. All this applies to those whose families are not resident in the vicinity of the Sacred Mosque. Fear God, and know well that God is severe in retribution. (Verse 196)
Bu oyatning birinchi e'tiborga loyiq jihati — mavzuga ko'rsatilgan aniqlikdir. U bir qator qisqa, aniq belgilangan ko'rsatmalarga bo'lingan. Har bir hukmga tegishli istisnolar yoki shartlar keyingi hukmga o'tishdan oldin darhol bayon etiladi. Parcha Alloh taolodan qo'rqishga qattiq urg'u berilishi bilan yakunlanadi.
The first thing to notice about this verse is the precision with which it treats the subject. It is divided into a number of short, well-defined instructions. Any exceptions or provisions relating to each ruling are made immediately before moving on to the next. The passage is rounded off with a strong emphasis on God-fearing.
Birinchi moddada, hajga yoki ʻUmraga borishga qaror qilgan kishi uni to‘liq ado etishi va amallarini Xudoga bag‘ishlashi kerakligi ta’kidlanadi:
The first article stresses the fact that once one has decided to perform the pilgrimage or the `Umrah, one must do so in full and dedicate one’s actions to God:
“Hajj va umrani Alloh uchun to‘liq ado eting” degan oyat ma’nosiga kelsak, ba’zi olimlar bu ayotni hajni diniy farz etib belgilagan, deb tushunganlar. Boshqalar esa bu shunchaki buyruq, ya’ni kishi hajni boshlagach, uning marosimlarini oxirigacha bajarishi kerak, deb tushunganlar. Ikkinchi qarash to‘g‘riroq ko‘rinadi, chunki umra barcha olimlar tomonidan majburiy farz deb hisoblanmaydi. Shunga qaramay, boshlangan marosimlarni oxirigacha bajarish buyrug‘i hajga ham, umraga ham birdek taalluqlidir. Umra Arofotda turishdan tashqari, hajdagi bilan bir xil marosimlarni o‘z ichiga oladi, lekin uni yil davomida istalgan vaqtda ado etish mumkinligi bilan ajralib turadi.
“Perform to their completion both the pilgrimage and the `Umrah purely for God’s sake.” Some scholars have taken this statement as instituting the pilgrimage as a religious duty, while others have understood it to be a mere instruction that once one begins performing the pilgrimage, one should go on to complete its rites. The latter interpretation seems more accurate, since the `Umrah is not universally considered by scholars an obligatory duty. Nevertheless, the order to complete the rites, once begun, applies equally to the pilgrimage and the `Umrah. The latter involves the same rites with the exception of attending at `Arafāt, but differs in that it can be performed any time throughout the year.
Haj yoki umra amallarini bajarishdan to'siladigan holat — dushman, kasallik yoki boshqa favqulodda sabablar tufayli — ozod qilinishi barcha mazhablarda umumiy qabul qilingan. Xuddi shu hukm amallarni yakunlashdan to'silganda ham qo'llanadi. «Agar to'silsangiz, qo'lingizdan kelgan qurbonlikni qiling» (196-oyat). Majbur qilinib to'silgan haj qiluvchi o'z imkoniyati doirasida qurbonlik qiladi. Shundan so'ng u ihrom holatidan, qaysi nuqtaga yetgan bo'lsa, o'sha yerda chiqishi mumkin, garchi ihromga kirishdan boshqa amallardan birortasini ham bajarmagan bo'lsa ham.
Exemption from completing the pilgrimage or the `Umrah is granted when one is prevented from doing so either by an enemy or, by illness or other exceptional circumstances. This is universally accepted by all schools of thought. The same applies to the case of being prevented from completing the rites. “If you are prevented from doing so, then make whatever offering you can easily afford.” (Verse 196) If prevented by force, a pilgrim offers a sacrifice within the means at his disposal. He would then be able to terminate his state of consecration, or iĥrām, at the point he reached, even though he might not have performed any of the rituals other than going into the state of consecration.
Islom taqvimining oltinchi yilida shunday vaziyat yuzaga keldi: butparast arablar Payg'ambar ﷺ va sahobalarini Makkaga kirishga va Masjidi Haromni ziyorat qilishga to'sqinlik qilishdi. Musulmonlar al-Hudaybiyada, Makkadan taxminan 25
Such a situation arose in the sixth year of the Islamic calendar when the pagan Arabs prevented the Prophet and his Companions from entering Makkah and visiting the Sacred Mosque. The Muslims had camped at al-Ĥudaybiyah, about 25
...kilometr g'arbda, Makka yaqinidagi joyda, oxir-oqibat Quraysh va musulmonlar o'rtasida mashhur sulh shartnomasi imzolangan. Shartnomaga ko'ra, Payg'ambar ﷺ va uning izdoshlari kelgusi yili 'Umra ado etish uchun erkin qaytishlari mumkin bo'lgan. Ba'zi rivoyatlar ushbu oyat aynan shu vaqtda nozil bo'lganini ko'rsatadi va shunga ko'ra, Payg'ambar ﷺ sahobalariga al-Hudaybiyada qurbonliklarini so'yib, ihrom holatini tugatishni buyurdi. Ularning ba'zilari tegishli joyda qurbonlik qilmasdan turib ihromdan chiqishga qiynalib, istamay qarashdi. Ammo Payg'ambar ﷺ o'zi tashabbus ko'rsatib, shu yerda qurbonligini so'yganidan keyin, qolganlari ham uning ortidan amal qilishdi.
kilometres west of Makkah, where eventually the famous truce agreement was signed between the Quraysh and the Muslims. It stipulated that the Prophet and his followers would be free to return for `Umrah the following year. Some reports indicate that this verse was revealed at that time, and, accordingly, the Prophet ordered his Companions to make their sacrifices at al-Ĥudaybiyah and terminate their state of consecration, or iĥrām. Some of them showed reluctance, finding it difficult to release themselves from iĥrām before making the offerings at the appropriate place. But once the Prophet took the initiative and offered his sacrifice there, the rest followed suit.
Oyat "qo'lingizdan kelgan har qanday qurbonlik" degan so'zlarga ishora qiladi. Bunga tuya, sigir, qo'y yoki echki kabi hayvonlar kiradi. Haj qiluvchi o'zi osonlik bilan ado eta oladigan qurbonlikni qilishi kerak, va bir tuya yoki bir sigirda bir necha kishi sherik bo'lishi mumkin. Hudaybiya umrasida bir tuyaning qurbonligida yetti kishigacha sherik bo'lgan. Boshqa tomondan, bir kishi qo'y yoki echki qurbonlik qilishni tanlashi mumkin, va bu yetarli bo'ladi.
The verse refers to “whatever offering you can easily afford” This includes animals such as camels, cows, sheep, or goats. A pilgrim should sacrifice whatever he can easily afford, and several people may share in a single camel or cow. In the `Umrah of al-Ĥudaybiyah, as many as seven people shared in the sacrifice of one camel. On the other hand, one person may choose to offer a sheep or a goat, which would suffice.
Bu imtiyoz al-Ĥudaybiyada duch kelingan kabi mashaqqatni yengillashtirish yoki kasallik tufayli yuzaga kelishi mumkin bo‘lgan qiyinchiliklarni bartaraf etish uchun xizmat qiladi.
The exemption serves to mitigate hardship such as that encountered at al- Ĥudaybiyah, or which might arise as a result of illness.
Ushbu diniy amaliyotning asosiy maqsadi Allohni eslash tuyg'usini tiriltirish va Unga yaqinlashishdir. Agar bu maqsad dushman tomonidan qilingan tahdidlar, og'ir kasallik yoki shunga o'xshash sabablar bilan buzilsa, haj yoki umra ziyoratchilari, ular bajarganlarida olgan savoblardan mahrum bo'lmaydilar. Shu sababli ularga, go'yo niyat qilingan marosimlarni to'liq bajarganlaridek, qurbonliklarni keltirishni davom ettirish buyurilgan. Bu mehribon yondashuv Islom ruhiga va ibodatning maqsadi haqidagi qarashiga to'liq mos keladi.
The essential aim of such a religious practice is to revive one’s awareness of God and draw closer to Him. If this is disrupted by threats from a hostile quarter, a disabling illness or the like, pilgrims are not deprived of the rewards they would have received had they completed the pilgrimage or the `Umrah. They are, therefore, instructed to proceed with making the offerings as if they had completed the intended rituals. This compassionate attitude is well in line with the spirit of Islam and its view of the purpose of worship.
Haj va Umra amallarini bajarishga oid yana bir qoida shunday:
Then follows another rule relating to the performance of pilgrimage and `Umrah:
"Qurbonliklar o'z joyiga yetguncha boshingizni qirdirmang." (196-oyat)
“Do not shave your heads until the offerings have reached their appointed destination.” (Verse 196)
Bu, albatta, tinch va osoyishta sharoitda amal qiladi. Haj qiluvchi qurbonliklarini belgilangan joy va vaqtda qilmaguncha boshini qirdirmasligi kerak; bu ihrom holatining tugashidan oldin amalga oshadi. Bu ish Mino’da, Zulhijja oyining o‘ninchi kunida bajariladi, bundan bir kun oldin esa `Arofot tekisligida hozir bo‘lish lozim. Qurbonliklar amalga oshirilgach, haj qiluvchi ihromdan chiqishi mumkin.
This, of course, applies under normal peaceful conditions. A pilgrim is not to shave his head, which precedes the termination of the state of consecration, or iĥrām, until he has made his offerings at the designated place and time. This is done at Mind on the tenth day of Dhu’l-Ĥijjah, after attendance the previous day at the plain of `Arafāt. Once the offerings are made, a pilgrim may release himself from consecration.
"Agar sizlardan biror kishi kasal bo'lsa yoki boshida biror xastalik bo'lsa, u ro'za tutish, sadaqa berish yoki qurbonlik qilish bilan fidya beradi." (196-oyat) Islom amaliy va insonparvar din bo'lib, agar sog'liq sabablari boshni soqol qilishni talab etsa, ihrom holatida turgan kishiga qurbonlik qilish uchun belgilangan joyga yetmasdan yoki tegishli marosimlar tugallanmasdan ham buni qilishga ruxsat beriladi. Ammo bu yengillik fidya bilan muvozanatlashtirilgan: u tong otganidan kun botguncha uch kun ro'za tutish, olti nafar muhtojni ovqatlantirish yoki qo'y so'yib, uning go'shtini kambag'allarga berish shaklida belgilangan.
Here we have another exemption: “If any of you is ill or suffers from an ailment of the head, he shall redeem himself by fasting, or alms, or sacrifice.” (Verse 196) Islam is a practical and humane religion, and if there are grounds of health that would require shaving one’s head, one would be permitted to do so while in the state of iĥrām, even before the destination for offering the sacrifice is reached or the appropriate rituals are completed. The concession, however, is balanced with a compensation which has been set as a three-day fast from dawn to dusk, the feeding of six needy people, or slaughtering a sheep and giving its meat to the poor.
Buni Ka`b ibn `Ajrah bilan bo‘lgan voqea ham tasdiqlaydi. U hajj vaqtida Payg‘ambar Muhammad ﷺ huzuriga olib kelingan, uning yuzini bitlar bosib ketgan edi, chunki kasallik juda og‘ir tus olgan edi. Payg‘ambar ﷺ dedi: “Senga bunday og‘ir ahvolga tushish mumkin deb o‘ylamagan edim. Qo‘ychaga ega bo‘la olasizmi?” Ka`b qo‘ychaga ega bo‘la olmasligini aytdi. Payg‘ambar ﷺ unga dedi: “Uch kun ro‘za tuting yoki muhtoj olti kishini ovqatlantiring, har biriga yarim sho‘` taom bering va boshingizni soching.” (Bir sho‘` – arablarning o‘lchov birligi bo‘lib, bir odamning ikki kaftini birlashtirib to‘ldirgan miqdorining to‘rt baravariga teng.)
This is supported by what the Prophet Muĥammad said to Ka`b ibn `Ajrah when the latter was brought to him during the pilgrimage, having suffered a severe infection so that lice were crawling all over his face. The Prophet said: “I would not have thought you could have reached such a dire state. Can you afford a sheep?” Ka`b said he could not. The Prophet said to him: “Fast for three days, or feed six needy people, giving each half a şā` of food, and shave your head.” (One şā` is an Arabian measure equivalent to four times the fill of a man’s hands cupped together.)
Sura navbatdagi hukmni beradi, u hajga va umraga tegishli: "Xavfsiz bo'lganingizda, kim hajdan oldin umrani bajarib foydalanmoqchi bo'lsa, o'zi osonlik bilan topa oladigan qurbonlikni qilsin." (196-oyat) Qurbonlik ikkala ibodatning marosimlarini bajara oladiganlarga vojibdir. Keling, masalani batafsilroq ko'rib chiqaylik.
The sūrah gives another ruling relating to the pilgrimage and the `Umrah: “When you are in safety, then he who takes advantage of performing the `Umrah before the pilgrimage shall make whatever offering he can easily afford.” (Verse 196) The sacrifice is required of those who are able to complete the rituals of both duties. Let us look at the matter in more detail.
Tamattu`ning bir shakli, ya'ni bu oyatda "hajni va `umrani birga bajarish imkoniyatidan foydalanish" deb ataladigan amal, hajdan oldin `umrani alohida bajarishni o'z ichiga oladi. Buning uchun inson `umra uchun yo'lga chiqadi, belgilangan joyda ihromga kiradi, `umra marosimlarini bajaradi — bularga Ka`bani tavof qilish va Safo bilan Marva orasida sa`y qilish kiradi — so'ng boshini qiriydi yoki sochini qisqartiradi va shu bilan ihromdan chiqadi. Keyin hajning vaqti kelishini kutadi va haj uchun yana ihromga kiradi. Bu faqat `umra hajning belgilangan oylarida, ya'ni Shavvol, Zulqa'da va Zulhijjaning dastlabki o'n kunida ado etilgan taqdirdagina to'g'ri hisoblanadi.
One form of tamattu`, which is referred to in this verse as ‘taking advantage of performing both duties of pilgrimage and `Umrah, involves the performance of the `Umrah separately, prior to performing the pilgrimage. To do this, one sets off for `Umrah, goes into iĥrām at the appointed location, performs the rites of `Umrah, which include ţawāf around the Ka`bah and sa`ī between Şafā and Marwah, and shaving one’s head or trimming one’s hair to release oneself from consecration. One then waits for the time of the pilgrimage to re-enter into iĥrām, or consecration, for the pilgrimage. This is valid only if the `Umrah is offered within the appointed months of pilgrimage: Shawwāl, Dhu’l-Qa’dah and the first ten days of Dhu’l-Ĥijjah.
Tamattuʻning yana bir shakli shundan iboratki, kishi belgilangan joyda hajj va ʻumrani birga qilish niyati bilan ihromga kiradi. Makkaga kelganda ʻumra ado etiladi, shundan so‘ng haj uchun belgilangan vaqtda haj marosimlarining qolgan qismini bajarguncha u ihromda qoladi.
Another form of tamattu` is when one goes into iĥrām, at the appointed location, with the intention of combining both `Umrah and pilgrimage. On arrival in Makkah, the `Umrah is performed, after which the pilgrim maintains his iĥrām until he has performed the rest of the rites of the pilgrimage at the proper time.
Ikkala holatda ham hojilar qurbonlik uchun qo'lidan kelgan va mavjud bo'lgan narsani keltirishlari shart. Bu maqsadda tuya, sigir, qo'y va echkilar kabi hayvonlarni qurbon qilish mumkin.
In both cases, pilgrims are required to make such offerings as they can afford and are available. Animals such as camels, cows, sheep and goats can be offered for this purpose.
Imkoniyati bo‘lmaganlar o‘rniga boshqa talabni bajarishlari kerak. “Kimda imkoniyat bo‘lmasa, hajda uch kun, va uyiga qaytganda yetti kun ro‘za tutsin; bu jami o‘n kun bo‘ladi.” (196-oyat) Zulhijja oyining to‘qqizinchi kuni ‘Arafotga borishdan oldingi uch kunda ro‘za tutish mustahab hisoblanadi. Qolgan yetti kun ro‘za esa uyga qaytib kelgach tutiladi, Qur’on aniq ko‘rsatganidek, jami o‘n kun bo‘ladi.
Those who lack the means need to fulfil an alternative requirement. “He who lacks the means shall fast three days during the pilgrimage and seven more days on returning home; that is, ten days in all.” (Verse 196) It is recommended that fasting should be undertaken over the three days before attendance at `Arafāt on the ninth day of Dhu’l-Ĥijjah. The other seven days of fasting are undertaken following one’s arrival back home, a total of ten days in all, as the Qur’ān clearly points out.
Ko‘rinishicha, bu yerdagi g‘oya — umra bilan haj orasidagi davrda ziyoratchilarning qalbi va ongini Alloh bilan bog‘lab turishdir. Qurbonlik yoki ro‘za talabi, ehtimol, umra bilan haj orasidagi davrda Allohga yaqinlik tuyg‘usini saqlab qolishga qaratilgan. Shunday ekan, umradan keyin ihrom cheklovlarini bekor qilish odamlarni haj tomonidan yaratiladigan yuksak ruhiy muhitdan uzoqlashtirmaydi.
The idea here apparently is to keep the pilgrims’ hearts and minds attached to God during the interval between the `Umrah and the pilgrimage. The requirement of sacrifice or fasting perhaps aims to maintain the feeling of being closer to God in the period between the `Umrah and pilgrimage. Thus, lifting the restrictions of consecration, or iĥrām, after performing the `Umrah would not lead people away from the highly spiritual atmosphere that the pilgrimage generates.
Muqaddas masjid yaqinida yashovchilar faqat hajni ado etishlari shart bo'lgani uchun, ularda tamattu' imkoniyati bo'lmaydi. Ularning qurbonlik qilish imkoni yo'q va natijada, o'n kun ro'za tutish haqidagi hukm ham ularga tegishli emas: "Bu hukm oilasi Muqaddas masjid atrofida yashamaydiganlarga tegishlidir." (196-oyat)
Since those who live close to the Sacred Mosque are required to perform the pilgrimage only, and not the `Umrah, they cannot have the option of tamattu`. They have no sacrifice to offer and, consequently, the ruling of fasting ten days instead does not apply to them, either: “This applies to those whose families are not resident in the vicinity of the Sacred Mosque.” (Verse 196)
Shu o'rinda sura inson bilan Alloh o'rtasidagi munosabatning muhim va asosiy jihatiga e'tiborni qaratadi. U shunday deydi: "Allohdan qo'rqinglar va bilib qo'yinglarki, U azobi qattiq zotdir." (196-oyat)
Ushbu hukmlarga to'g'ri amal qilish uchun doimiy Allohdan qo'rqish tuyg'usi va Uning qudratli azobining dahshatini chuqur anglash talab etiladi. O'z mohiyatiga ko'ra, ihrom Alloh haqida yuksak ogohlik tuyg'usini va Uning noroziligiga sabab bo'lmaslikka intilishni talab qiladi. Ushbu tuyg'u hojilar ihrom cheklovlaridan ozod bo'lgan davrda ham xuddi shunday kuch va samimiyat bilan saqlanishi kerak. Hojilardan butun davr davomida ehtiyotkor va o'z-o'zini tuta biladigan bo'lish kutiladi.
At this juncture the sūrah draws attention to a vital and fundamental aspect of man’s relationship with God. It exhorts: “Fear God, and know well that He is severe in retribution.” (Verse 196) The requirement for proper observance of these rulings would be an ever-present sense of God-fearing, and an appreciation of the awesome power of His retribution. By its very nature, iĥrām invokes a high sense of awareness” of God and an eagerness not to incur His displeasure, which must be maintained, with equal vigour and sincerity, during the interval when the pilgrims are relieved from the restrictions of iĥrām. Pilgrims are expected to remain vigilant and self-controlled throughout the whole period.
Sura davom etib, haj marosimlarining yanada batafsil tafsilotlarini bayon qiladi. U haj qilinadigan vaqtni, ya'ni yilning qaysi oylarida u to'g'ri bo'lishini belgilaydi va uni ado etishda rioya qilinishi lozim bo'lgan qadriyatlarni yana bir bor izohlaydi. Oldingi oyatlar kabi, bu parcha ham doimo Allohdan qo'rqishga chaqiruv bilan yakunlanadi.
The sūrah proceeds to give further details of the pilgrimage rituals. It defines the time of the year in which it is valid and explains further the values to be observed in its performance. Like the preceding passage, it closes with an exhortation to fear God at all times.
"Haj ma'lum oylarda amalga oshiriladi. Kim o'sha oylarda haj qilishni niyat qilsa, hajda ekan, shahvoniy so'zlardan, fisq-fujurdan va janjal-tortishuvdan saqlansin. Qanday yaxshilik qilsangiz, Alloh uni biladi" —
Note: the rules say the word for God must be the Uzbek word for God, never "Allah". Corrected:
"Haj ma'lum oylarda amalga oshiriladi. Kim o'sha oylarda haj qilishni niyat qilsa, hajda ekan, shahvoniy so'zlardan, fisq-fujurdan va janjal-tortishuvdan saqlansin. Qanday yaxshilik qilsangiz, Xudo uni yaxshi biladi. Yo'l-yo'riq uchun zodni tayyorlang: eng yaxshi zod — taqvodir. Ey aql egalari, Mendan qo'rqing."
“The pilgrimage takes place in the months appointed for it. Whoever undertakes the pilgrimage in those months shall, while on pilgrimage, abstain from lewdness, all wicked conduct and wrangling. Whatever good you do God is well aware of it. Provide well for yourselves: the best provision of all is to be God-fearing. Fear Me, then, you who are endowed with insight.” (Verse 197)
Matn aniq ko'rsatadiki, haj faqat yilning belgilangan davrida qilinishi mumkin. Bu davr Shavvol, Zulqa'da oylari va Zulhijja oyining birinchi o'n kunini o'z ichiga oladi. Bular Hijriy qamariy yilning oxirgi uch oyidir. Shunga ko'ra — bu Shofi'iy mazhabining qarashi bo'lib, obro'li olimlar Ibn Abbos, Jobir, Ato, Tovus va Mujohidga nisbat beriladi — haj uchun ihrom faqat shu belgilangan davrda, ya'ni "haj oylari" deb ataladigan vaqtda qilingandagina to'g'ri bo'ladi. Biroq Molik, Abu Hanifa va Ahmad ibn Hanbal, shuningdek Ibrohim an-Nakha'iy, as-Savriy va al-Layth ibn Sa'd yil davomida haj uchun ihromning to'g'ri bo'lishini aytadilar. Shunga qaramay, ular haj amallarining o'zini suraда ko'rsatilgan yil davri bilan cheklaydilar.
The text is clear that pilgrimage may be undertaken only within a specified period of the year, which extends over the months of Shawwāl, Dhu’l-Qa’dah and the first ten days of Dhu’l-Ĥijjah, the last three months in the Islamic lunar year. Accordingly — and this is the view held by the Shāfi`ī school of thought and attributed to the reputable scholars Ibn `Abbās, Jābir, `Aţā’, Ţāwūs and Mujāhid— iĥrām for the purpose of pilgrimage is valid only when undertaken during this specified period, known as the “pilgrimage months”. However, Mālik, Abū Ĥanīfah and Aĥmad ibn Ĥanbal, as well as Ibrāhīm al-Nakha`ī, al-Thawrī and al-Layth ibn Sa`d, hold that iĥrām for pilgrimage is valid all the year round. Nevertheless, they restrict the actual performance of the pilgrimage rituals to the period of the year specified in the sūrah.
Birinchi qarash Qur'on matnining ma'nosini ko'proq aks ettiradi shekilli.
The former view appears to reflect more closely the meaning of the Qur’ānic text.
Hajga niyat qilinganidan so'ng, hajning oylarida ihrom holatiga kirgan holda, hoji "fisq, jinsiy suhbat va janjal-talashuvdan" o'zini tiyishi shart. Bu hajda hukm surishi lozim bo'lgan to'liq Allohga sadoqat va itoatning ruhiga zid yoki undan chalg'itadigan barcha manfaatlar, tashvishlar va xulq-atvordan butunlay voz kechishga chaqiriqdir. Bu dunyoviy intilishlardan yuqorida turishni, faqat Allohga to'liq bag'ishlanishni va Uning Muqaddas Masjidida o'zini tutishda zarur bo'lgan kamtarlikka erishishga intilishni anglatadi. Tikilmagan ihrom kiyimini kiyish esa hojining dunyoviy mavqe yoki mulkka oid barcha narsadan, jumladan oddiy kiyimlardan ham voz kechganining belgisidir.
Once a commitment is made to perform the pilgrimage, by entering into the state of iĥrām during the pilgrimage months, the would-be pilgrim “must abstain from lewdness, all wicked conduct and wrangling.” This is a call for total abstinence from all interests, preoccupations and behaviour that are in conflict with, or distract from, the spirit of total devotion and obedience to God which should prevail during pilgrimage. It entails rising above worldly pursuits, total devotion to God alone, and seeking to acquire the necessary humility when conducting oneself at His Sacred Mosque. Donning the unsewn garments of iĥrām is the signal that the pilgrim has discarded all that relates to worldly position or possession, including ordinary clothes.
Shu narsadan qaytib, sura insonni yomon ishlardan ogohlantirgandan so'ng, ushbu tasalliyni beradi: "Qanday yaxshilik qilsangiz, Alloh uni albatta biladi." (197-oyat) Bu mo'min kishi uchun ko'proq yaxshi amallar qilishga, Alloh taolo uning ibodatini ko'proq ko'rishini istashiga eng katta rag'bat bo'lib, o'z-o'zidan xotirjamlik va mukofot manbai hisoblanadi.
Having pointed out what should be avoided, the sūrah conveys the reassurance that “Whatever good you do, God is well aware of it.” (Verse 197) This would be the greatest incentive for the believer to perform more good deeds, and to have God witness more of his devotion, which is in itself a source of contentment and recompense.
Keyin Alloh ziyoratchilarga o'zlarini jismonan ham, ruhan ham ta'minlashga chaqiradi — ziyoratning qiyin va talabchan tajribasiga tayyorlanishlari uchun.
God then calls on the pilgrims to provide for themselves, physically and spiritually, in preparation for the challenging and demanding experience of pilgrimage.
Xabar qilinishicha, bir guruh yamanlik hojilar safarga hech qanday ozuqa-tavsa olmasdan jo'nab ketishgan va: "Biz Allohning muqaddas uyini ziyorat qilmoqchimiz, shuning uchun U albatta bizni rizqlantiradi", deb da'vo qilishgan. Bu xulq islomiy ta'limotga to'g'ridan-to'g'ri zid keladi. Chunki inson Xudoga tayanishi va Unga ishonishi lozim bo'lsa-da, zarur bo'lgan amaliy vositalarni izlashi, o'zini asrash uchun barcha choralarni ko'rishi ham kerak. Bundan tashqari, bunday munosabat Xudoga nisbatan beadablikdan dalolat beradi: Xudo rizq berishga majbur, degan fikr mensimaslik va kibrning ifodasidir.
It has been reported that a group of Yemeni pilgrims set off for pilgrimage without carrying any provisions for the journey, claiming that, since they were intending to visit God’s Sacred House, He would surely provide for them. This conflicts directly with Islamic teaching that while one should rely on God and put one’s trust in Him, one should also seek the necessary practical means and take all measures to look after oneself. Furthermore, such an attitude smacks of impertinence towards God; the implication that God is obliged to provide is one of condescending arrogance.
Shu sababli, qat'iy tarzda buyuriladi: «Azigingizni oling, albatta, eng yaxshi aziq – taqvodir. Ey aql egalari, Mendan qo'rqing!» (197-oyat). Xudodan qo'rqish moddiy va ma'naviy ozuqaning haqiqiy manbasidir. U inson aqli va tanasiga kuch, poklik hamda jismoniy va axloqiy yordam beradi.
Hence the emphatic exhortation: “Provide well for yourselves: the best provision of all is to be God-fearing. Fear Me, then, you who are endowed with insight.” (Verse 197) The fear of God is a real source of both material and spiritual sustenance. It provides the human mind and body with strength, refinement and physical and moral support.
Haqiqiy basirat va aql egalari bu buyruqning qadriga birinchi bo'lib yetadilar va ilohiy rizqdan bahramand bo'ladilar.
Those with insight and understanding would be the first to appreciate this directive and benefit from divine provision.
Sura ziyorat qilish qoidalariga oid yana bir qator ko'rsatmalarni bayon etadi. Unda hojilarga hajga borish davrida savdo yoki ish bilan shug'ullanish ruxsat etilganligi tushuntiriladi. Shuningdek, marosimlar haqida qo'shimcha batafsil ma'lumotlar keltiriladi.
The sūrah outlines more pilgrimage rules. It explains that it is permitted for pilgrims to engage in trade or employment during the pilgrimage period. It also adds further elaboration of rituals.
"Sizning Rabbingizdan fazl izlashingizda gunoh yo'q. 'Arafotdan tushganingizda, Mash'ar al-Haram (muqaddas belgi, Muzdalifa) yonida Allohni eslang."
Wait: the rules say to write "God", not "Allah", and never write "Allah". Corrected:
"Sizning Rabbingizdan fazl izlashingizda gunoh yo'q. 'Arafotdan tushganingizda, Mash'ar al-Haram (muqaddas belgi, Muzdalifa) yonida Xudoni eslang."
“It is no sin for you to seek the bounty of your Lord. When you surge downward from `Arafāt, remember God at al-Mash`ar al-Ĥarām [the sacred landmark of Muzdalifah].
Esingizga soling Uni, U sizni hidoyatga boshlagan. Holbuki, bundan oldin siz albatta adashganlardan edingiz.
Remember Him who has given you guidance. Before this, you were certainly in error.
Boshqa barcha hojilar ham oqib boradigan joydan siz ham oqib boring va Allohdan mag'firat so'rang. Albatta, Alloh Mag'firatli va Rahmlidir. (Baqara surasi, 198-199-oyatlar)
Surge onwards from the place where all other pilgrims surge and pray God to forgive you. God is much-Forgiving, ever-Merciful” (Verses 198-199)
Imom al-Buxoriy Ibn Abbosdan rivoyat qiladilar, u kishi aytdi: bu oyat odamlar hajda savdo qilishdan tortinganliklari sababli nozil bo‘lgan, johiliyat davridagi `Ukoz, Mijanna va Zul-Majoz bozorlarida savdo qilganlaridek. Abu Dovud ham Ibn Abbosdan rivoyat qiladi, u kishi aytdi: oyat hajning mavsumida odamlar savdo qilishdan qochganliklari sababli nozil bo‘lgan, chunki ular bu vaqtni ibodat va taqvo vaqti deb hisoblashgan.
Al-Bukhārī reports that Ibn Abbās said that this verse was revealed because people used to feel uneasy about conducting trade during the pilgrimage as they did in pre-Islamic days in such markets as `Ukāż, Mijannah and Dhu’l-Majāz. Abū Dāwūd also quotes Ibn Abbās as saying that the verse was revealed because people used to avoid trading during the pilgrimage season, as they considered it a time for worship and devotion.
Abū Umāmah al-Taymī so'radi Abdulloh ibn Umardan: "Haj safarida biz ijaraga yuk tashish xizmatini ko'rsatamiz. Bizning hajimiz to'g'rimi?" Ibn Umar dedi: "Siz Ka'bani tavof qilmaysizmi, yaxshi amallar qilmaysizmi, toshlarni otmaysizmi va boshingizni soldirmaysizmi?" Abū Umāmah ularning barcha bu ishlarni qilishlarini aytganida, Ibn Umar dedi: "Payg'ambar ﷺ ham shu savol berilganda javob bermadi, to farishta Jabroil unga quyidagi oyatni yetkazguncha: "Rabbingizdan fazl izlashingizda sizga gunoh yo'q"{.}" Ikkinchi xalifa Umarning xizmatkori Abū Şāliĥ undan odamlar haj mavsumida savdo qilishganmi, deb so'raganini rivoyat qilinadi. Umar javob berdi: "Albatta! Odamlarning rizq topishning boshqa yo'li yo'q edi!" Haj mavsumida savdo va tijorat qilishdan tiyilish Islom odamlarning ongiga olib kelgan yangi sezgirlik va ziyraklikning bir jihatidir, bu esa ularga islomgacha bo'lgan turmush tarziga yangicha munosabat bildirishga yordam bergan. Musulmonlar muayyan amallarni bajarishdan yoki muayyan xulq-atvor shakllarini qabul qilishdan oldin Islomning qarashini bilishga yoki ko'rsatma kutishga intilardilar, xuddi oldin Safo va Marva tepaliklari orasidagi sa'y marosimiga nisbatan tushuntirilganidek.
Abū Umāmah al-Taymī asked Abdullāh ibn `Umar: “While on pilgrimage we offer transport services for hire. Is our pilgrimage valid?” Ibn `Umar said, “Do you not make ţawāf around the Ka`bah, do good deeds, throw the stones, and shave your heads?” When Abū Umāmah replied that they did all those things, Ibn `Umar said, “When the Prophet was asked the same question, he gave no answer until the angel Gabriel conveyed to him the verse which states: “It is no sin for you to seek the bounty of your Lord.” Abū Şāliĥ, an attendant of `Umar, the second Caliph, is reported to have asked him whether people used to conduct trade during the pilgrimage season. `Umar replied, “Indeed! People had no other way of earning a living!” This reluctance to conduct trade and business during the pilgrimage season is but one aspect of the new sensitivity and awareness that Islam had brought to people’s minds, giving them a new attitude towards their pre-Islamic way of life. Muslims would seek to know the view of Islam, or await instructions, before performing certain actions or adopting certain modes of behaviour, as explained earlier with reference to the ritual of sa`ī between the two hills of Şafā and Marwah.
Shunday qilib, hajda savdo-sotiq va tijorat faoliyati, shu jumladan ijaraga berish va ijaraga olish ham ruxsat etilgan. Darhaqiqat, Qur’on bunday faoliyatni "Rabbingizning fazlini" izlash vositasi sifatida tasvirlaydi. Shunday ekan, hajda savdo va tijorat orqali daromad topishni istagan har bir inson faqat Allohning fazlini izlayotganini his qilishi kerak va u oladigan narsa Xudo tomonidan unga berilganini bilishi lozim. Uning daromadini bergan o‘z harakatlari emas, balki Xudodir — bizning barcha narsamizni ato etuvchi saxiy Zot. Hojи buni anglab yetgach, savdo qilayotgan paytida ham u Xudoga bo‘lgan ibodat holatida ekanini tushunadi, bu esa hajning vazifalariga rioya qilishiga hech qanday zid kelmaydi va uni buzmaydi. Bu tamoyil mo‘minlarning qalbi va ongida mustahkamlangach, Islom ularga o‘z manfaatlarini amalga oshirishda to‘liq erkinlik beradi, ularning har biri o‘z-o‘zidan haqiqiy ibodat hisoblanadi.
Thus, trading and commercial activity, including letting and leasing, are permitted during pilgrimage. In fact, the Qur’ān describes such activities as a means of seeking “the bounty of your Lord”. Thus, anyone who seeks to earn some income through trade and business in pilgrimage should feel that he only seeks God’s bounty and that whatever he receives is given to him by God. It is not his own efforts that give him his earnings. It is God, the generous giver who gives us all we have. Once this is appreciated by the pilgrim, he will realize that even as he is trading, he is in a state of devotion to God which in no way violates or defiles his observance of the pilgrimage duties. Once this principle is established in believers’ hearts and minds, Islam allows them total freedom to pursue their interests, every one of which would in itself be considered a valid act of worship.
Shuning uchun hajga oid marosimlarni bayon qilgan oyatda savdo-sotiq va tijorat faoliyati orqali rizq topish haqidagi ko'rsatmalar ham kelgani tasodif emas.
It is not by chance, therefore, that a verse dealing with the rituals of pilgrimage should also include instructions on earning through trade and commercial activities.
"Arofotdan tushayotganingizda, Mash'aril-Haramda Allohni eslang" — but per rules, must write "God" → Uzbek word for God: "Xudo". Keep names as given: `Arafāt` → "Arafot", "al-Mash`ar al-Ĥarām" → "al-Mash'aril-Harom".
Translation:
"Arafotdan pastga oqib tushayotganingizda, al-Mash'ar al-Harom yonida Xudoni eslang."
“When you surge downward from `Arafāt, remember God at al-Mash`ar al-Ĥarām.
Uni eslang, U sizga hidoyat bergan. Bundan oldin siz, albatta, adashganingizda edi.” (198-oyat) ʿArafot ziyorati haj marosimining markaziy farzidir. ʿAbd ar-Rahmon ad-Daylamiydan sahih rivoyat qilinadi: Payg‘ambar ﷺ shunday degan: “Haj — bu ʿArafotda turishdir. [Buni uch marta takrorladi.] Kim ʿArafotga tong otguncha, ya’ni Zulhijja oyining o‘ninchi kunining tongigacha yetib kelsa, u bu farzni ado etgan bo‘ladi. Minodagi kunlar uchtadir; ikki kunda ketganlarga gunoh yo‘q, uzoqroq qolganlarga ham gunoh yo‘q.” ʿArafot ziyoratining belgilangan vaqti musulmon qamariy oyining Zulhijja oyi to‘qqizinchi kuni, ʿArafa kuni peshindan boshlanadi va ertasi kuni, ya’ni Qurbon hayitining tongida tugaydi. Ammo Ahmad ibn Hanbal fikricha, vaqt ʿArafa kuni peshindan emas, balki tong otganda boshlanadi. Bu ʿUrva at-Toʻiy rivoyatiga asoslangan: u Payg‘ambar ﷺ huzuriga Muzdalifada namozga ketayotganlarida borib, uzoq yerdan kelgani sababli o‘zi va tuyasi holdan toyganini, o‘tgan har bir tepalikda turishga harakat qilganini aytib, haj ziyorati o‘tadimi-yo‘qmi, deb so‘radi. Payg‘ambar ﷺ javob berdilar: “Kim bugun biz bilan namozda qatnashib, biz ketguncha biz bilan birga tursa va oldin kecha yoki kunduzning istalgan vaqtida ʿArafotda bo‘lgan bo‘lsa, u hajni tugatgan va o‘z vazifasini ado etgan bo‘ladi.”
Remember Him who has given you guidance. Before this you were certainly in error.” (Verse 198) Attendance at `Arafāt is the central duty of the pilgrimage. It is authentically reported on the authority of `Abd al-Raĥmān al-Daylamī that the Prophet Muĥammad said: “The pilgrimage is attendance at `Arafāt. [He repeated this three times.] He who arrives at `Arafāt before the break of dawn [on the tenth day of Dhu’l-Ĥijjah] will have fulfilled this duty. The days of Minā are three; those who depart after only two days incur no sin, nor do those who stay longer.” The scheduled time for attendance at `Arafāt begins at noon on the Day of `Arafāt, the ninth day of the Muslim lunar month of Dhu’l-Ĥijjah, and ends at the break of dawn the following morning, the Day of Sacrifice. Aĥmad ibn Ĥanbal, however, is of the opinion that the time begins at the break of day, rather than at noon, on the Day of `Arafāt. This is based on the report by `Urwah al-Ţā’ī that he had gone up to the Prophet, as he was going to prayer at Muzdalifah, and explained to him that having come from a long way away both he and his camel were on the point of exhaustion, and that he had done his best to stand at every hill he had passed, and wanted to know whether his pilgrimage would still be valid. The Prophet replied: “Anyone who has joined us in the prayer today and stands with us until we move on, having already been present in `Arafāt at any time, night or day, has completed the pilgrimage and fulfilled his obligations.”