“Albatta, biz sizga mo‘l-ko‘llikni ato etdik.” (1-oyat) Surada qo‘llangan va bu yerda “mo‘l-ko‘llik” deb tarjima qilingan so‘z — “kavsar”dir; u “kasrah” ildizidan olingan bo‘lib, “mo‘llik” yoki “ko‘plik” ma’nosini bildiradi. Bu kavsar chegarasiz va cheksizdir. U ﷺ Payg‘ambarga nisbatan qurayshliklar (ahmoq ko‘ngil bilan) bog‘lashga urinган ma’noning aksini ifodalaydi. Biz sizga serobgarchilik, to‘lib-toshgan va boy, xasisliksiz va tugamas narsani ato etdik.
“We have certainly given you abundance.” (Verse 1) The word used in the sūrah and rendered here as ‘abundance’ is kawthar, derived from the stem word kathrah which signifies ‘abundance’ or ‘a multitude’. This kawthar is unrestricted and unlimited. It indicates the opposite meaning to the one the impudent Quraysh tried to attach to the Prophet. We have given you that which is plentiful, overflowing and rich, unstinting and unending.
Kimki Alloh taolo O‘z Payg‘ambariga bergan bu ulkan ne’matni izlashni va uni kuzatishni xohlasa, uni qayerga qaramasin va o‘ylamasin, topadi. Uni Muhammad ﷺ ning payg‘ambarligining o‘zida topadi, chunki bu payg‘ambarlik uni buyuk haqiqat va o‘xshashi hamda sherigi bo‘lmagan Oliy Zot bilan bog‘ladi. Darhaqiqat, Xudoni topgan kishi nimani yo‘qotgan bo‘lishi mumkin?
If anyone wishes to pursue and observe this abundance which God has given to His Prophet, he will find it wherever he looks and reflects. He will find it in Muĥammad’s prophethood itself, which gave him a link with the great reality and the Supreme Being, who has no parallel and no partner. What indeed can the one who has found God be said to have lost?
U shu Qur’ondan ham u topadi, bu Qur’on Muhammad ﷺ ga nozil qilingan, uning har bir surasi toʻxtovsiz oqib turadigan boylik buloqidir.
He will also find it in this Qur’ān which was revealed to Muĥammad, every chapter of which is a fountain of richness that flows incessantly.
Bundan tashqari, u bu kavsarni, ya'ni mo'lchilikni, musulmonlarning asrlar davomida, yer yuzining olis burchaklarida, Payg'ambarning sunnatiga, ya'ni hayot tarziga ergashishlarida, uning izidan boradigan va uning nomini hurmat va muhabbat bilan aytadigan millionlab insonlarda namoyon bo'lganini ko'radi. U bunga Qiyomat kunigacha uning namunasini va xotirasini e'zozlaydigan millionlab qalblarda ham guvoh bo'ladi.
Moreover, he will find this kawthar, or abundance, manifest in Muslims’ following of the Prophet’s sunnah, i.e. way of life, throughout the centuries, in the far-flung corners of the earth, in the millions upon millions who follow in his footsteps and pronounce his name with respectful affection. He will see it in the millions upon millions of hearts that cherish his example and memory even to the Day of Resurrection.
U shuningdek, bu kavsar, ya'ni mo''jizaviy ko'pchilikni uning xabari tufayli insoniyatga yetib kelgan yaxshilik va farovonlikda ko'radi, bu yaxshilik uni biluvchi va unga ishongan kishilargagina emas, balki unga ishonmagan kishilarga ham yetib boradi. U bu ko'pchilikni turli-tuman va son-sanoqsiz hodisalarda ham anglaydi; ularni sanashga urinish esa eng yaxshi holda buyuk haqiqat haqidagi o'tkinchi tuyg'uni beradi, xolos.
He will also find this kawthar, or abundance, manifest in the goodness and prosperity which have accrued to the human race as a result of his message, and which reach those who know and believe in him as well as those who do not. He will also discern this abundance in various and manifold phenomena, attempting to enumerate which give, at best, only a passing feeling of a great reality.
Bu haqiqatan ham o‘zining mutlaq va chegarasiz ma’nosidagi mo‘lchilikdir. Shu sababli, surah unga aniq ta’rif bermaydi. Bir qancha rivoyatlarda aytilishicha, "al-kavsar" Payg‘ambarga ato etilgan jannatdagi daryodir. Biroq Payg‘ambarning olim amakivachchasi Ibn `Abbos, bu daryo Alloh Taolo O‘z Elchisiga bergan mo‘lchilikning faqat bir qismi ekanligini ta’kidlaydi. Vaziyatni va butun kontekstni e’tiborga olsak, Ibn `Abbosning qarashi ko‘proq asosli ekanligi ma’lum bo‘ladi.
This indeed is abundance in its absolute and unlimited sense. The sūrah, therefore, does not give it a specific definition. Several accounts relate that ‘al-kawthar’ is a river in heaven granted to the Prophet. However, Ibn `Abbās, the Prophet’s learned cousin, contends that the river is but one part of the abundance which God has furnished for His Messenger. Keeping the circumstances and the whole context in mind, Ibn `Abbās’s view is the more valid.
“Shunday ekan, Parvardigoringizga ibodat qiling va Unga qurbonlik keltiring.” (2-oyat) Payg‘ambarga bu ulug‘vor in’om haqida xushxabar berib, tuhmatchilar va yovuz fitnachilar aytayotgan gaplarni rad etgan holda, Alloh taolo Payg‘ambarni Uning ne’matlari uchun to‘liq va samimiy shukr qilishga buyuradi. U yolg‘iz Unga ibodat qilishga, qurbonlik so‘yishga o‘zini bag‘ishlashi kerak; hech qanday butparastlikka e’tibor bermasligi va butparastlar tomonidan qilinadigan ibodat marosimlarida, ayniqsa ularning qurbonliklarida Allohdan boshqa birovni chaqirgan hollarda, ishtirok etishdan bosh tortishi lozim.
“So pray to your Lord and sacrifice to Him.” (Verse 2) Having assured the Prophet of this munificent gift, which disproves what the calumniators and wicked schemers say, God directs the Prophet to be completely and sincerely thankful to Him for His bounty. He is to devote himself to Him alone in worship and ritual slaughter, taking no heed whatsoever of any form of idolatry and refusing to participate in the worship rituals offered by idolaters, especially when they invoke anyone other than God in their offerings.
Islom qurbonlik qilinayotgan hayvonlarni so'yishda Xudoning nomini zikr etishga tez-tez alohida e'tibor qaratadi. U boshqa biror mavjudotga atab bag'ishlangan narsani harom qiladi, bu esa Islomning inson hayotini butparastlikning barcha shakllaridan va unga olib boradigan har qanday narsadan poklashga qanchalik katta ahamiyat berishini ko'rsatadi. Islom Xudoning yagonaligi tamoyiliga sof ma'noda asoslangani uchun faqat inson tasavvurini va vijdonini poklashni maqsad qilmaydi. U butparastlikni uning barcha ko'rinishlarida ta'qib qiladi, uning izlarini inson ongidan, ibodat marosimlaridan va umumiy xulq-atvoridan yo'qotishga intiladi.
Islam frequently lays emphasis on the pronouncing of God’s name when slaughtering animals. It prohibits anything that is consecrated to any other being, which indicates the importance Islam attaches to the purification of human life from all forms of idolatry and all that leads to it. Because it is based on the principle of God’s oneness in its purest sense, Islam does not aim merely at purifying human imagination and conscience. It pursues idolatry in all its manifestations, striving to eliminate its marks in man’s consciousness, worship rituals and general behaviour.
Islom aytadiki, hayot bo‘linmas yagona butunlikdir va shunday deb qaralishi kerak. U ichidan tashqarigacha poklanishi va barcha jihatlari bilan – ibodat, an’ana va ijtimoiy xulq-atvorda – butunlay Xudoga yo‘naltirilishi lozim.
Life, Islam says, is one indivisible entity and must be treated as such. It must be cleansed inside out and completely oriented towards God, in all its aspects: worship, tradition and social behaviour.
“Albatta, sizga nafrat bilan qaragan kishining o‘zi kesilgan zotdir” (3-oyat). Birinchi oyatda Alloh taolo Muhammad ﷺ ning nasli yo‘q kishi emas, aksincha, ko‘p ne’matlarga ega bo‘lgan zot ekanini bildirdi. Bu oyatda esa Alloh taolo Payg‘ambar ﷺ ni yomon ko‘rgan va haqorat qilgan kishilarning tanasiga ularning o‘zi tashlagan ta’nani qaytardi. Darhaqiqat, Allohning va’dasi ro‘yobga chiqdi. Chunki Muhammad ﷺ ning dushmanlarining ta’siri va merosi qisqa umr ko‘rdi, Muhammad ﷺ ning inson hayoti va tarixiga ko‘rsatgan ta’siri esa kengayib, chuqurlashib bordi. Bugun biz bu ilohiy hukmning haqiqatini, Qur’on birinchi marta xitob qilgan kishilarning hech biri ko‘ra olmagan yoki tasavvur qila olmagan darajada aniq ko‘rib turibmiz.
“Surely, he who hates you is the one cut off” (Verse 3) In the first verse, God specified that Muĥammad was not the one who had no posterity but, on the contrary, was the one endowed with abundance. In this verse, God throws back the taunt on those who hated and reviled the Prophet. Indeed, God’s promise has come true. For, the influence and legacy of Muĥammad’s enemies were short-lived, while his impact on human life and history has grown and deepened. Today we are witnessing the truth of this divine pronouncement as clearly as no one among those addressed by the Qur’ān for the first time ever did or imagined.
Iymon va yaxshilik unumsiz bo‘lishi mumkin emas. Ularning ta’siri chuqur va ildizi mustahkamdir. Aksincha, yolg‘on, adashish va yomonlik tez o‘sib, tarqalishi mumkin, lekin oxir-oqibat hech narsaga erishmaydi.
Faith and goodness cannot be barren. Their influence is both profound and deep- rooted. By contrast, falsehood, error and evil may grow and spread quickly, but they ultimately come to nothing.
Xudoning mezonlari insonlar tomonidan belgilangan mezonlardan farq qiladi. Insonlar ko'pincha o'zlarining hukm qilish qobiliyatini mezon deb bexudda tasavvur qilib, aldanib qoladilar. Oldimizda Payg'ambar ﷺning notiq va abadiy namunasi turibdi. Muhammad ﷺning tuhmatchilari va dushmanlari insoniyat uchun qanday qiymat yoki qiziqish uyg'otgan?
God’s criteria are different from the criteria laid down by man. Men are often deceived when they vainly believe their sense of judgement to be the criterion. Before us is the eloquent and enduring example of the Prophet. Of what value or interest to humanity have Muĥammad’s slanderers and foes been to anyone?
Boshqa tomondan, Xudoning diniga, haqiqatga va yaxshilikka da'vat qilishni hech qachon behuda deb bo'lmaydi. To'g'ri va haqqoniy kishilarni ham mahrum yoki uzilgan deb bo'lmaydi. Axir bu xabar o'zi Xudodan, Abadiy va Azaliy Zotdan keladi va Uning qo'llab-quvvatlashiga ega-ku! Lekin kufr, adashish va yomonlik hamda ularning tarafdorlari, qaysi bir paytda qanchalik kuchli va keng tarqalgan ko'rinmasin, haqiqatan ham mahrum va unumsizdir.
On the other hand, calling others to the religion of God, to truth and goodness, can never be called futile. Neither can the righteous and the true be called deprived or cut off. How can it be, when this message itself comes from, and is supported by, God, the Immortal, the Eternal? But deprived and sterile indeed are disbelief, error and evil as are their votaries, however strong and widespread they may appear to be at any moment.
Xudo haqiqatni tasdiqlaydi; makkor raqiblar esa faqat yolg'onchilardir!
God affirms the truth; wily opponents are but liars!