"Xudo bilan birga boshqa ilohni sherik qilmang, aks holda sharmanda va tashlab qo'yilgan bo'lib qolasiz." (22-oyat) Bu Xudo bilan shirk keltirishni man etuvchi va undan kelib chiqadigan oqibatlardan ogohlantiruvchi amrdir. U umumiy buyruq bo'lsa-da, har bir kishiga alohida qaratilgan bo'lib, shunda har kim bu buyruqni aynan o'ziga berilgandek his qiladi. Imon - shaxsiy masala bo'lib, har bir inson o'z imoni uchun o'zi javobgardir. Xudoning yagonaligiga ishonish yo'lidan chetga chiqqan kishini kutadigan oqibat shundaki, u bu qabihlik tufayli "sharmanda" bo'ladi va "tashlab qo'yilgan", ya'ni yordamsiz qoladi. Xudoning qo'llab-quvvatlashidan mahrum bo'lgan kishi, uning yordamchilari qanchalik ko'p bo'lishidan qat'i nazar, tashlab qo'yilgan hisoblanadi. Arabcha tavsif, fataq`uda madhmūman makhdhūlā, ayniqsa obrazlidir: "aks holda ... bo'lib qolasiz" o'rnida "o'tirib qolasiz" deb o'qish kerak. Bu shunday sharmandalikni shunchalik uyatli deb bilgan kishining holatini aniq tasvirlaydi, u og'irlik qilib, tashlab qo'yilgan, ojiz, o'rnidan turolmaydigan va kuchsiz holda o'tirib qoladi. Tavsif, shuningdek, bu holatning doimiyligini anglatadi, chunki "sharmanda bo'lib o'tirib qolish" vaziyatni o'zgartirish uchun hech qanday harakat yo'qligini bildiradi.
“Do not set up any deity side by side with God, lest you find yourself disgraced, forsaken.” (Verse 22) This is a commandment forbidding the association of partners with God and a warning against the results it brings about. Although it is a general order, it is nonetheless addressed to each individual so that everyone feels it is personally issued to them. Believing is a personal matter for which every individual is responsible for themselves. The outcome that awaits anyone who deviates from the path of believing in God’s oneness is such that they find themselves ‘disgraced’ by the foul deed, ‘forsaken’, without support. Whoever is deprived of God’s support is forsaken, no matter how numerous his supporters are. The Arabic description, fataq`uda madhmūman makhdhūlā, is especially graphic: in place of lest you find yourself, read, ‘lest you sit’. This aptly describes the person who finds such disgrace too shameful that it weighs heavily on him and he sits down forsaken, weak, unable to stand and powerless. The description also suggests that this state is permanent because ‘sitting down in disgrace’ suggests there is no action to change the situation.
“Sizning Rabbingiz faqat Unga ibodat qilishingizni buyurdi.” (23-oyat) Yolg‘iz Allohga barcha ibodatni atash haqidagi bu amr Allohga sherik keltirishni taqiqlovchi amrdan keyin keladi. U barcha odamlar tomonidan so‘zsiz bajarilishi lozim bo‘lgan qat’iy hukm shaklida berilgan. Arab matnida ishlatilgan «qadā» so‘zi «buyurdi» deb tarjima qilingan bo‘lib, yakuniy hukmni bildiradi va allaqachon kuchli bo‘lgan buyruqqa qo‘shimcha urg‘u beradi. Shuningdek, u inkor va istisno shaklidagi konstruksiyadan foydalanadi: «Unga emas, faqat Unga ibodat qilasiz». Bu ifoda to‘liq tasdiq va qat’iy urg‘uni anglatadi. Mazkur asosiy hukm mustahkamlangach, shaxsiy va jamoaviy burchlar bayon etiladi. Ular Yagona Allohga bo‘lgan qat’iy imonga tayanadi. Shu sababli, amallarning niyatlari va maqsadlari ham bir xil yakunga xizmat qiladi.
“Your Lord has ordained that you shall worship none but Him.” (Verse 23) This order to offer all worship to God alone follows the one prohibiting the association of partners with God. It takes the form of a decisive ruling to be implemented without fail, by all mankind. The term, qadā, used in the Arabic text and translated as ‘ordained’, signifies a final verdict imparting additional emphasis to an already emphatic order that also uses the construction of a negation and exception: “You shall worship none but Him.” The mode is one of total emphasis and stress. When this basic ruling is well established, individual and community duties are outlined. These rely on a firm belief in the One God. Hence, motives and goals behind actions and practices work towards the same end.
Iymon-e'tiqoddan keyin eng muhim aloqa — bu oiladir. Shu sababli, sura ota-onaga mehr-shafqat ko'rsatishni Alloh taolo ibodatiga bog'laydi, bu esa uning Alloh huzuridagi ahamiyatini ta'kidlash uchun qilingan.
The most important bond next to that of faith is the family. Hence the sūrah links kindness to parents with the worship of God, in order to emphasize its importance in God’s sight:
Va ota-onangizga yaxshilik qilishingiz kerakligini ham (aytdi). Ularning biri yoki ikkalasi ham qarilik yoshiga sizning qaramog'ingizda yetsa, ularga hech qachon "Uff!" demang va ularni koyimang, balki doim ularga muloyim va mehribonlik bilan gapiring hamda mehr qanotingizni tavoze bilan ularning ustiga yoying va: "Parvardigorim, ular meni kichikligimda tarbiyalaganlaridek, Sen ham ularga rahm qilgin", deng. (23-24-oyatlar)
And that you must be kind to your parents. Should one of them, or both, attain to old age in your care, never say ‘Ugh’ to them or chide them, but always speak gently and kindly to them, and spread over them humbly the wings of your tenderness, and say, My Lord, bestow on them Your grace, even as they reared and nurtured me when I was a child.’ (Verses 23-24)
Qur’on ilhomlantiruvchi, mehrga to‘la ohang bilan ota-onaga nisbatan mehr-shafqat tuyg‘ularimizni kuchaytiradi. Hayot davom etar ekan, uning harakati tirik kishilarni olg‘a yetaklaydi va diqqatimizni oldinda turgan narsaga, ya’ni o‘z farzandlarimizga, yangi avlodga qaratadi. Kamdan-kam hollarda biz orqaga qarab, hayoti allaqachon zavol topayotgan avvalgi avlod – ota-onalarimizga e’tibor qaratishga undalamiz. Shu sababli, farzand sifatida biz onalarimiz va otalarimizga orqaga qaytib qarashimiz va ularga g‘amxo‘rlik qilishimiz uchun vijdonimizda kuchli turtki bo‘lishi kerak.
With inspirational expression that is full of tenderness the Qur’ān enhances our feelings of compassion towards our parents. As life goes on, its momentum carries the living and focuses our attention on what lies ahead, on our own children, the new generation. Rarely are we motivated to look back and attend to the former generation of parents, who represent a life that is already on the decline. Hence, as sons and daughters we need a strong charge of conscience so that we will look hack and take care of our mothers and fathers.
Ota-onalar farzandlarini parvarish qilishga tabiiy ravishda intiladi va buning uchun hamma narsani, hatto o'zlarini ham qurbon qilishga tayyor bo'ladilar. Yosh yashil nih o'z urug'idagi har bir zarra ozuqani o'ziga singdirib, uni chang holiga keltiradi va jo'ja tuxumdagi hamma narsani yeb, faqat qobig'ini qoldiradi. Xuddi shunday, farzandlar ota-onalarining barcha kuch-quvvatini, sog'lig'ini, mehnatini va e'tiborini o'ziga oladi, ularni esa qarilik ojizligida qoldiradi. Shunga qaramay, ota-onalar farzandlariga berishi mumkin bo'lgan hamma narsani bergani uchun xursand bo'ladilar. Ammo farzandlar tez orada bularning barchasini unutadi va oldinga intiladi, o'z turmush o'rtoqlari va o'z avlodlarini ko'proq o'ylaydi. Hayotning tabiiy yo'li shunday.
Parents are naturally motivated to look after their children, sacrificing everything in the process, even when the sacrifice includes them personally. An early green shoot absorbs every particle of nutrition in its seed to leave it as dust, and a chic eats up everything in the egg, leaving only the shell. Similarly, children take up all their parents’ vigour, health, effort and attention, leaving them in the weakness of old age, yet happy to have given their children everything they could give. But children soon forget all this and move ahead, caring more for their spouses and own offspring. This is the natural course of life.
Demak, ota-onalarga farzandlariga mehr-shafqat qilishda hech qanday ruhlantirish kerak emas. Balki eslatma kerak bo'lgan — farzandlardir, ularning o'z hayotining ko'p qismini yosh avlodni tarbiyalashga sarflagan, endi quriy boshlagan, nozik parvoga muhtoj avlod oldidagi burchini. Shu sababli ota-onaga yaxshi munosabatda bo'lish haqidagi ilohiy amr, faqat Allohga ibodat qilish haqidagi amrdan so'ng darhol kelgan, Xudodan keladigan hukm shaklida berilgan.
Thus parents do not need any encouragement to be kind to their children. It is the children who need to be reminded of their duty towards the generation that has become dry, in need of tender care, after having spent most of its vitality in bringing up their young. Hence, the divine command to take good care of parents comes in the form of a ruling from God, following immediately after the command to worship God alone.
Sura shundan so'ng butun muhitga mehr-muruvvat ohangini baxsh etadi. U bolalik xotiralarini, shafqat, muhabbat va mehribon parvarishni uyg'otadi: “Agar ularning biri yoki ikkalasi sen huzuringda qarilikka yetsa...” (23-oyat). Qariyalar hurmatga sazovor bo'ladi va ularning zaifligi insonda ma'lum tuyg'ularni uyg'otadi. “Sen huzuringda” iborasi kuchsizlangan, yosh o'tishi bilan boshpana va parvarishga muhtoj bo'lgan keksa insonni tasvirlaydi.
The sūrah then imparts an air of tenderness to the whole atmosphere. It engenders memories of childhood, of compassion, love and tender care: “Should one of them, or both, attain to old age in your care...,” (Verse 23) Old age commands veneration, and the weakness of the elderly imparts certain feelings. Use of the phrase, ‘in your care’, describes an elderly person weakened by advancing years needing shelter and care.
Shunday ekan, o'g'il-qiz farzandlarga shunday buyurilgan: "Ularga "Uff!" demang va ularni ranjitmang." (23-oyat)
Hence, sons and daughters are told: “Never say ‘Ugh’ to them or chide them.” (Verse 23)
Bu ota-onaga g‘amxo‘rlik qilish va ularga mehr-oqibatli bo‘lishning birinchi bosqichidir. O‘g‘il-qizlar hech qachon ota-onasidan norozilik yoki bezovtalanishni bildiradigan so‘zlarni ishlatmasligi, ularga nisbatan hurmatsizlik ifodalovchi biror narsa demasligi kerak. Aksincha, ular ota-onalari bilan doim “mehr bilan va muloyimlik bilan gaplashishlari” lozim. (23-oyat) Bu yuqoriroq va ijobiyroq bosqichdir. O‘g‘il-qizlarning ota-onalariga aytadigan har bir so‘zi doim samimiy hurmat bilan uyg‘unlashgan bo‘lishi kerak.
This is the first step in taking care of one’s parents and being kindly to them. Sons and daughters must never use words which suggest their being vexed or bothered by their parents, or say anything that betrays disrespect. On the contrary, they must “always speak gently and kindly to them.” (Verse 23) This is a higher and more positive step. What sons and daughters say to their parents must always be coupled with genuine respect.
"Va ularning ustiga rahm-shafqatingning qanotlarini mute'lik bilan yoy." (24-oyat) Bu o'rinda Qur'oni karim yuragimizga va vijdonimizga tegish uchun juda mehribon so'zlarni ishlatadi. Rahm-shafqat shu darajada kuchayadiki, u tavoze' (kamtarlik) chegarasiga yetadi: farzand ota-onasining yuziga to'g'ri qaray olmaydigan darajada hurmatli bo'ladi, lekin ularga itoat etishga tayyor turadi. Go'yo bunday mehr ota-onasi ustiga qanot yoyadi. Bunga duo ham qo'shiladi: "Parvardigorim, meni kichikligimda tarbiyalaganlaridek, ularga ham rahmat qil." (24-oyat)
“And spread over them humbly the wings of your tenderness.” (Verse 24) At this point the Qur’ān uses very tender words to touch our hearts and consciences. Mercy and compassion are so heightened that they border on humility, making the son and daughter too respectful to look their parents straight in the face, but willing to obey them. It is as if such tenderness spreads wings over one’s parents. This is followed by a prayer: “My Lord, bestow on them Your grace, even as they reared and nurtured me when I was a child.” (Verse 24)
Ota-onalarning zaif bolalarga ko'rsatgan g'amxo'rlik va mehrini eslatadigan duo.
The prayer recalls the care and love, exercised by parents for vulnerable children.
Ammo endi o'zlari ham xuddi shunday zaif va mehribonlik hamda g'amxo'rlikka muhtoj bo'lgan ota-onalardir. Shu sababli, ularga rahm-shafqat ato etishi uchun Allohga ibodat qilish zarur. Darhaqiqat, Uning rahmati ancha ulug' va Uning g'amxo'rligi yanada keng qamrovlidir. Ota-onaning mehr-oqibatiga Ul Zot ularni mukofotlashga ko'proq qodirdir, farzandlari esa buning o'rnini hech qachon to'la qoplay olmaydi. Hadisda shunday deyiladi: "Bir kishi hajda tavof (ya'ni Ka'batni aylanish, bu farz amal) qilayotganda onasini ko'tarib olgan edi. U Payg'ambar ﷺdan onasi oldidagi burchini ado etdimi-yo'qmi, deb so'radi. Payg'ambar ﷺ dedilar: "Yo'q, hatto bir marta chuqur uh tortishga arzimaydi." Bu hadis shunchalik ojiz bo'lib qolgan onaning haqida bo'lib, u endi tavof qilish kabi diniy burchini ado etish uchun yura olmas edi. O'g'li onasini ko'tarib, uni bu burchni bajarishga olib bordi, xuddi ona kichkina bolasini ko'targanidek. Biroq bu ona farzandlari zimmasidagi haqni, ya'ni hayotining har bir nafasida ularga ko'rsatgan doimiy g'amxo'rligi evaziga to'lashga ancha uzoqdir.
Yet now it is the parents themselves who are similarly weak and in need of tender, loving care. Hence, the address to God to bestow His grace on them. Indeed His grace is far greater, and His care is much more wide-ranging. He is better able to reward them for their kindness, while their children can never repay them for it. A ĥadīth mentions that “a man was carrying his mother while he was doing the ţawāf [i.e. the obligatory walk around the Ka`bah] during pilgrimage. He asked the Prophet whether he had discharged his duty towards her. The Prophet said, ‘No, not even for a single deep sigh.’” This ĥadīth speaks of a mother so weakened she was no longer able to walk in order to fulfil her religious duty of ţawāf. Her son carried her so that she could fulfil that duty, just like a mother carries her child when it is very young. However, that is far from fulfilling a mother’s claim against her children, which is constituted by the constant care she took of them, with every breath of her life.
Sūra mazmunidagi barcha his-tuyg'ular, amallar va munosabatlar iymon bilan bog'liq bo'lgani uchun, sūra yakuniy izoh qo'shadi va barcha ishlarni niyatlarni va so'zlar hamda amallar ortidagi narsalarni biluvchi Allohga topshiradi: { Rabbingiz ko'nglingizdagini eng yaxshi biladi. Agar siz solih bo'lsangiz, albatta, U tavba qilib, (Uning rahmatini istab) qaytuvchilarga juda mag'firatli bo'lur. } (25-oyat)
Since all feelings, actions and reactions are related to faith in the context of the sūrah, it adds a final comment, referring all matters to God who knows people’s intentions and what lies behind words and actions: “Your Lord knows best what is in your hearts. If you are righteous, He is certainly Most Forgiving to those who turn repeatedly to Him [seeking His mercy].” (Verse 25)
Ushbu oyat amr-farmonlar, burchlar va me'yorlardan oldin kelgani uchun, biz aytadigan va qiladigan har bir ish uchun yo'riqnoma vazifasini o'taydi. Shuningdek, biror kishi xato qilsa yoki kutilgan darajaga yetmasa, tavba qilib, kechirim so'rashi uchun eshikni ochiq qoldiradi. Inson qalbi to'g'ri yo'lga yo'naltirilgan bo'lsa, kechirim eshigi ochiq qoladi. Oyat ayniqsa, har safar qoqilganda yoki xato qilganda Allohga qaytadiganlarni eslatadi.
Coming as it does immediately before a range of orders, duties and standards, this verse serves as a guideline for everything we say or do. It also leaves the door open for anyone who makes a mistake or falls short of expectations to declare his repentance and seek forgiveness. When a person’s heart is set on the right track, the door to forgiveness remains open. The verse mentions in particular those who turn back to God every time they slip or make a mistake.