Al-Hajj (Haj) - Qur'on soyasida | Quran Course

Al-Hajj (Haj) - Qur'on soyasida | Quran Course

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Al-Hajj (Haj)

Al-Hajj (The Pilgrimage)

by Sayyid Qutb4 min readViewed 214 times

Muqaddima

Prologue

Bu surahning ayrim qismlari Makkada, ayrim qismlari esa Madinada nozil bo'lgan, bu ularda ko'tarilgan mavzulardan ayon bo'ladi. Xususan, qo'shin tortish (jihad) va Muslimlarga yetkazilgan zulmga o'xshash jazo berishga ruxsat beruvchi 38-41-oyatlar hamda 60-oyat Madinada nozil bo'lganini qayd etamiz. Musulmonlarga jang qilish yoki shunga o'xshash jazo berishga Payg'ambar ﷺ Madinaga hijrat qilib, u yerda musulmonlar davlati barpo etilganidan keyingina ruxsat berilgan. Undan avval Payg'ambar ﷺ bunday harakatga ruxsat beruvchi hech qanday farmon olmaganini bildirgan edi. U zot ﷺ Madina ahlining o'zlariga ko'maklashishga tayyor ekanliklarini bildirgan taklifiga javoban shunday degan edi. Ular Minodagi barcha kofirlarni o'ldirishga tayyor ekanliklarini aytgan edilar. Shunda u zot ﷺ: "Menga bunday qilish buyurilmagan", deb javob berdilar. Ammo Madina musulmonlar davlatining zaminiga aylangach, Xudo kofirlarning tajovuzini qaytarish va e'tiqod hamda ibodat erkinligini himoya qilish uchun jangga ruxsat berdi.

Parts of this sūrah were revealed in Makkah and other parts in Madīnah, as is evident from the topics addressed. We note in particular that verses 38-41, which give the Muslim community permission to fight, and verse 60, which speaks about meting out the same punishment that is inflicted on Muslims by others, were revealed in Madīnah. Muslims were only allowed to fight or to exact similar punishment after the Prophet’s migration to Madīnah and the establishment of the Muslim state there. Prior to that, the Prophet stated that he had not received any directives allowing such action. He was replying to an offer made by the people of Madīnah who pledged their support to him. They stated that they were ready to kill all the unbelievers in Minā. In response, he said: “I have not been told to do such a thing.” But when Madīnah became the land of the Muslim state, God permitted fighting to repel the unbelievers’ aggression and to defend the freedom of belief and worship.

Bunday kuch-qudrat va buyuklik tasvirlari jiddiy amrlar va yuklatilgan vazifalar bilan birga keladi, shuningdek, zulmni qaytarish uchun kuchdan foydalanishning asoslanishi va g‘alaba hamda hokimiyat berish haqidagi qat’iy va’da bilan birga beriladi. Bu, Xudoning qudrati va Uning sheriklari deb da’vo qilinganlarning ojizligiga ishora qilish orqali yana bir bor ta’kidlanadi. Birinchi guruhga tegishli misol quyidagicha: “Ularga qarshi urush olib borilayotganlarga, zulm ko‘rganlari uchun urushishga ruxsat berildi. Shubhasiz, Xudo ularga g‘alaba berishga qodirdir. Ular o‘z yurtlaridan haq emas, faqat “Parvardigorimiz Xudodir!” deganlari uchun haydab chiqarilganlardir. Agar Xudo bir qavmni boshqa qavm orqali qaytarib turmaganda, rohiblar ibodatxonalari, cherkovlar, ibodatxonalar va masjidlar – ularda Xudoning nomi ko‘p zikr qilinadigan joylar – albatta vayron qilingan bo‘lardi. Xudo, shubhasiz, O‘z dinini nusrat qilguvchilarga yordam beradi. Albatta, Xudo kuchli va qudratlidir. Ular shunday kishilarki, agar Biz ularni yerda qaror topdirsak, namozni to‘kis ado etadilar, zakot beradilar, yaxshilikka buyuradilar va yomonlikdan qaytaradilar. Barcha ishlarning oxiri Xudoning qo‘lidadir.” (39–41-oyatlar)

Such images of power and awe are coupled with serious orders and assigned tasks in addition to the justification given for the use of power to repel aggression and the firm promise to grant victory and power. This is re-emphasized in reference to God’s might and the weakness of His alleged partners. Belonging to the first group is the following example: “Permission to fight is given to those against whom war is waged, because they have been wronged. Most certainly, God has the power to grant them victory. These are the ones who have been driven from their homelands against all right for no other reason than their saying, ‘Our Lord is God!’ Were it not that God repels some people y means of others, monasteries, churches, synagogues and mosques - all of which God’s name is abundantly extolled – would surely have been destroyed. God will most certainly succour him who succours God’s cause. God is certainly Most Powerful, Almighty. They are those who, if We firmly establish them on earth, attend regularly to their prayers, give in charity, enjoin the doing of what is right and forbid the doing of what is wrong. With God rests the final outcome of all events.” (Verses 39-41)

Biz surani to'liq o'qiganimizda, u to'rt asosiy qismdan iborat ekanini ko'ramiz. U barcha insonlarga umumiy murojaat bilan boshlanadi, ularni Allohdan qo'rqishga chaqiradi. Qiyomat kunining kelishidan xabar beruvchi dahshatli silkinish haqida ogohlantiriladi. Shuningdek, unga hamroh bo'ladigan dahshatli manzaralar tasvirlanadi va bilimsiz holda Alloh haqida bahslashish hamda har bir shaytonga ergashish qoralanadi, chunki bunday shaytonlar o'z izdoshlarini albatta adashtiradi. So'ngra inson homilasi bosib o'tadigan bosqichlar va o'simlik hayotining rivojlanishi asosida qayta tirilishning dalillari keltiriladi hamda barcha hayot turlari o'rtasida aniq bog'liqlik ko'rsatiladi. Gohi Alloh joriy etgan, mustahkam o'rnatilgan va hech qachon buzilmaydigan qonunlarga tayanadigan bu bosqichlar bir qator haqiqatlar bilan chambarchas bog'liq ekani ko'rsatiladi: ya'ni Alloh haqdir; U o'liklarni tiriltiradi; U har narsaga qodirdir; Qiyomat albatta keladi; va Alloh qabrlarga ko'milganlarning barchasini qayta tiriltiradi. Bularning barchasi koinot hayotini boshqaruvchi qonunga yaqindan bog'liq bo'lgan tabiiy qonunlar va haqiqatlardir.

When we read the sūrah in full, we find that it consists of four main parts. It begins with a general address to all mankind, calling on them to be God-fearing. They are warned against the violent convulsion which announces the arrival of the Day of Judgement. We also have a description of the horrific scenes accompanying it and a denunciation of disputing without knowledge about God and following every devil who inevitably leads his followers astray. It then highlights indications of the resurrection based on the stages of life a human embryo goes through, and the development of plant life, making a clear link between all types of life. These stages which follow well established and never failing laws God has set in operation are shown to be closely linked to a number of truisms: namely, that God is the truth; that He brings the dead to life; that He has power over all things; that the Last Hour will inevitably come, and that God will resurrect all those buried in their graves. All these are natural laws and facts closely related to the law that governs the life of the universe.

Sūraning ikkinchi qismi birinchi qismi bilan bog‘liq, chunki u Xudoning yo‘lidan va Makkadagi Muqaddas masjiddan odamlarni qaytaradigan kofirlar haqidagi so‘z bilan boshlanadi. Ularning bu harakati qattiq qoralanadi, chunki Xudo Muqaddas masjidni barcha insonlar uchun joy qilib qo‘ygan, unga yaqin yashovchilar ham, uzoq yerlardan keluvchilar ham bir xil huquq va mavqega ega. So‘ngra Qur’onda ko‘pincha Uy deb ataladigan Ka‘baning qurilish tarixi va Ibrohimga yuklatilgan vazifa, ya’ni uni Xudoning yagonaligi asosida qurish va uni butparastlikning barcha izlaridan poklash haqida hikoya qilinadi. Shundan so‘ng, hajning ba’zi marosimlari va ular odamlarning taqvosini qanday mustahkamlashi, ya’ni bu buyuk ibodatning maqsadi bayon etiladi. Sūraning bu qismi mo‘minlarga ibodat joylari va marosimlarini Xudoning yagonaligiga bo‘lgan e’tiqodidan qaytarishga qaratilgan har qanday tajovuzdan himoya qilish uchun jang qilishga ruxsat berish bilan yakunlanadi. Uchinchi qism o‘tmish ummatlarning imonni rad etganliklari, qattiq dillik kofirlarning halok bo‘lishi va zolimlarning boshlari ustida vayron bo‘lgan shaharlarning manzaralari haqida misollar keltiradi. Bu yerdagi maqsad Xudoning insoniyatga yuborgan xabarlariga nisbatan qonunini tushuntirish, rad etish va qarshilik kampaniyasiga duch kelgan Payg‘ambar ﷺ ni tasalli berish hamda mo‘minlarni ularning muqarrar taqdiri haqida ishontirishdir. Bu qismda shayton payg‘ambarlar va elchilarga qarshi qilgan makr-hiylalarining ayrim jihatlari ham bor, shuningdek, Xudo O‘z xabarini qanday tasdiqlab, vahiylarini mustahkam asosga qo‘yishi bayon etiladi. Shunday qilib, mo‘minlar ishontiriladi, kofirlar esa — ojiz bo‘lsinlar yoki takabbur va qudratli bo‘lsinlar — shayton tomonidan adashtirilgan holda yuz o‘giradilar.

The second part is clearly related to the first as it opens with a comment on the unbelievers who turn people away from God’s path and from the Sacred Mosque in Makkah. Their action is strongly denounced since God has made the Sacred Mosque a place for all mankind, where those who live close by it and those who come from remote parts have the same rights and position. It then relates part of the history of building the Ka`bah, often referred to in the Qur’ān as the House, and the task assigned by God to Abraham to build it on the basis of His oneness, purifying it of all traces of idolatry. It goes on to mention some of the rituals of pilgrimage and how they strengthen people’s piety, which is the aim of this great act of worship. This part of the sūrah concludes with giving permission to believers to fight in order to protect places and rites of worship against any aggression that seeks to turn them away from their belief in God alone The third part provides examples of past communities’ denials of faith, the destruction of hardened unbelievers, and images of cities destroyed over the heads of wrongdoers. The purpose here is to explain God’s law with regard to the messages He sends to mankind, to comfort the Prophet who was facing a determined campaign of rejection and opposition, and to reassure the believers as to their inevitable destiny. This part also includes certain aspects of Satan’s scheming against prophets and messengers, and how God reasserts His message, setting His revelations on a solid basis. Thus, believers are reassured and unbelievers, whether weaklings or the arrogant and powerful, turn away, having been misled by Satan.