Al-Moida (Ziyofat)

Al-Moida (Ziyofat) - Qur'on soyasida | Quran Course

Ushbu surada yana bir narsa aniq ko'rinadi: unda imon tushunchalari butparastlik xurofotidan va ilgarigi ilohiy dinlar izdoshlari tomonidan qilingan buzishlardan holi, sof holda shakllantirishga aniq intilish bor. Bundan tashqari, musulmon jamoasiga o'zining haqiqiy mohiyati, vazifasi, tutishi lozim bo'lgan yo'l va unda uchraydigan qiyinchiliklar to'liq tushuntiriladi. Shuningdek, uni imoniga shubhasiz dushmanlik qiladigan dushmanlarining yomon niyatlaridan ogohlantiriladi. Sura ayrim ibodat marosimlari haqidagi hukmlarni ham o'z ichiga oladi, xususan, musulmon shaxs va musulmon jamoasiga ruhiy poklanishni ta'minlaydigan, ularning Parvardigori bilan aloqalarini mustahkamlaydigan amallar haqida. Suraga kiritilgan boshqa qonunlar musulmon jamoasi ichidagi munosabatlarni, shuningdek jamoalararo munosabatlarni tartibga solishga qaratilgan. Bundan tashqari, sura ayrim turdagi ovqat va ichimliklar, nikohlar hamda boshqa amallarni ruxsat etuvchi yoki taqiqlovchi hukmlarni ham o'z ichiga oladi. Bularning barchasi bitta surada yaxlit birlikni tashkil etib, dinning haqiqiy ma'nosini – Xudo uni nazarda tutgani va o'z imoniga sadoqatli musulmonlar tushunganidek – tasdiqlaydi.

We also find in this sūrah a clear effort to formulate concepts of belief, pure, purged of all traces of idolatrous superstition, and distortion perpetrated by followers of earlier Divine religions. Moreover, the Muslim community is made fully aware of its true nature, its role, the course it must follow and the difficulties that it involves. It is also alerted to the wicked designs of its enemies who are certainly hostile to its faith. The sūrah also includes rulings concerning some of its worship rituals, specifically those which aim to give the Muslim individual and the Muslim community spiritual purification, consolidating their relations with their Lord. Other legislation included in the sūrah aims to regulate relations within the Muslim community, as well as inter-community relations. Furthermore, the sūrah includes legislation permitting or prohibiting certain types of food, drink, marriages and other practices. All these form a complete unit, in a single sūrah, confirming the true meaning of religion, as God intended it and as understood by Muslims who are true to their faith.

Qur'on bu haqiqatni ta'kidlar ekan, ya'ni Xudoning vahiysini barcha hukmlarning asosi qilish Islomning haqiqiy ma'nosi ekanini va Xudo halol yoki harom deb e'lon qilgan narsa dinning haqiqiy ma'nosi ekanini ta'kidlar ekan, Qur'on bu kabi faktga tayanadi: Xudo koinotdagi yagona iloh bo'lib, Uning ilohiyatida hech qanday sherigi yo'q; yagona Yaratuvchi bo'lgan Xudoning yaratilishida hech qanday sherigi yo'q; yagona Egalik qiluvchi bo'lgan Xudoning hukmronligida hech qanday sherigi yo'q. Shuning uchun Uning qonuni asosida va Uning ruxsati bilan bo'lmagan hech bir narsa hal qilinmasligi mantiqan ham, zaruriy ham bo'ladi. Hammasini yaratgan va hammasiga egalik qilgan Zot, Uning hukmronligi ostidagi mavjudotlari amal qilishi kerak bo'lgan qonunni belgilash to'liq vakolatiga ega. Qonun chiqaruvchi, Uning har qanday buyrug'i bajarilishi kerak bo'lgan Zotdir. Bunga e'tiroz bildirgan kishi itoatsizlik, isyon va kufr gunohiga botadi. Iymonning haqiqiy tushunchasini ham, hayotning to'g'ri tartibini ham aynan Xudo belgilaydi. Unga ishongan kishilar Uning vahiy qilgan dinini qabul qiladilar va Uning belgilagan tizimini amalga oshiradilar. Bu ikki narsa bir-biri bilan chambarchas bog'liqdir. Ular ibodat marosimlarini ado etish va Uning qonunlashtirgan tartib-qoidalarini amalga oshirish orqali Unga ibodat qiladilar, bunda marosim bilan huquqiy qoida o'rtasida hech qanday farq qilmaydilar. Ikkalasi ham hokimiyat va vakolatning yagona egasi bo'lgan Xudodan keladi. Yagona Xudo, barcha hukmronlik va barcha vakolat Unga tegishli ekaniga, osmonlarda va yerda bo'ladigan barcha narsani bilishiga ishonishning mohiyati ana shundadir.

As it emphasises that making God’s revelation the basis of all judgements is the true meaning of Islam, and that what God has pronounced as lawful or unlawful is the true meaning of religion, the Qur’ān relies on the fact that God is the only deity in the universe and has no partner to share in His Divinity; God the only Creator has no partner in His creation; the only Owner has no partner in His dominion. Hence, it is both logical and inevitable that nothing should be decided except on the basis of His law and by His permission. The One who creates all and owns all has all authority to determine the constitution to be followed by His creatures in His dominion. He is the One to legislate and to be obeyed whatever He may rule. Whoever disputes this is guilty of disobedience, rebellion and disbelief. It is He who defines the true concept of faith as well as the proper code of living. Those who believe in Him embrace the faith He has revealed and implement the system He has outlined. The two go hand in hand. They worship Him through offering the worship rituals and through implementing the code He has legislated, drawing no distinction between a ritual and a legal provision. Both come from God, who alone holds all sovereignty and all authority. This is the essence of the belief in Him as the only God, who has all dominion and who knows all that takes place anywhere in the heavens and the earth.

“Biz sizga Musoga isroilliklar aytgandek demaymiz: ‘Sen va Rabbing boring-u, kurashinglar. Biz bu yerda o‘tiramiz’. Balki biz aytamiz: ‘Sen va Rabbing boring-u, kurashinglar; albatta biz ham siz bilan birga kurashamiz.’” Bundan tashqari, sura mavzularini ko‘zdan kechirilganda shu narsa ayon bo‘ladiki, yahudiylar haqidagi oyatlar nozil bo‘lgan paytda ular hali Madinada kuchli mavqe va ta’sirga ega edi, bu esa musulmon jamoasiga ta’sir ko‘rsatishi mumkin edi. Shu sababli bu yurishning zarurati bor edi — ularning haqiqiy qiyofasini fosh etish va ularning makrlarini behuda qilish uchun. Ma’lumki, Xandaq jangidan keyin Qurayza yahudiy qabilasi qamalga olinib, jazolangach, Madinada yahudiylarning mavqei va ta’siri juda pastga tushib ketgan edi. O‘sha qamal tugagach, Qaynuqo‘, an-Nadir va Qurayza degan uchta asosiy yahudiy qabilasi Madinadan ko‘chirilgan edi. Bularning hammasi arab mushriklari bilan Hudaybiya sulhi imzolanishidan oldin sodir bo‘lgan. Shuning uchun o‘sha sulh kuchga kirgach, yahudiylarga butun bir sura bag‘ishlanadigan darajada ahamiyat berishga ehtiyoj qolmadi.

“We will not say to you what the Israelites said to Moses, ‘Go forth, you and your Lord, and fight. We will stay here’. Rather we say: ‘Go forth, you and your Lord, and fight; we will indeed fight with you.’” Furthermore, in reviewing the themes of the sūrah it is clear that when the verses speaking about the Jews were revealed, they still commanded a position of strength and influence in Madinah, and this could have had a bearing on the Muslim community. Hence, the need for this campaign to expose their reality and to render their scheming ineffective. It is well known that the position and influence of the Jews in Madinah was at a very low ebb after the siege and punishment of the Jewish tribe of Qurayżah that followed the Battle of the Moat. By the end of that siege, the three main Jewish tribes of Qaynuqā`, al-Nađīr and Qurayżah had been evacuated from Madinah. All this took place before the signing of the Treaty at al-Ĥudaibiyah with the Arab idolaters. Hence, once that Treaty came into effect, there was no need to give the Jews such importance whereby a whole sūrah was devoted to them.

Al-Moida (Ziyofat)

Muqaddima