Endi sura nimalarning harom ekanini belgilaydi va taqiqlarni batafsil sanab o‘tadi. Ro‘yxatga arablar o‘zlariga taqiqlagan narsalar kirmaydi; ular bahīrah, sā’ibah, waşīlah va ĥām kabi maxsus nomlar bilan atalgan.
Now the sūrah defines what is forbidden, listing the prohibitions in detail. The list does not include what the Arabs forbade themselves, giving these special names such as baĥīrah, sā’ibah, waşīlah and ĥām.
Biz bu oyatdagi taqiqlangan narsalarni sanab o‘tishdagi cheklovni, ya’ni “Sizlarga faqat o‘lik hayvon, qon, cho‘chqa go‘shti va Allohdan boshqa biror nom bilan so‘yilgan narsalarnigina harom qildi”, degan so‘zlarda ko‘ramiz. (115-oyat) Bular yo jismonan zararli bo‘lgani uchun, masalan, o‘lik hayvon, qon va cho‘chqa go‘shti kabi, yoki so‘yish vaqtida yaratilgan mavjudotning nomini zikr qilish kabi imonga yoki ruhiy sog‘lomlikka zid bo‘lgani uchun harom qilingan.
“Lekin kim zarurat yuzasidan, ataylab qasd qilmasdan va zaruratdan oshmasdan (bu narsalardan yesa), unda gunoh yo‘q. Albatta, Alloh mag‘firatli, rahmlidir.” (115-oyat) Islam dini yengillik bilan kelgan, unda hech qanday mashaqqat yo‘q. Agar kishi ochlik va chanqoqlik tufayli o‘limdan yoki kasallikdan qo‘rqsa, u bu harom narsalardan biror narsa yeyishi mumkin. Biz oldinroq bunday holatlarda kishi qancha yeyishi mumkinligi borasida olimlar o‘rtasida ixtilof borligini aytib o‘tgan edik. Muhimi shuki, kishi harom qilish prinsipini buzmasligi va harom narsani halol qilib beradigan zarurat chegarasidan oshib ketmasligi kerak.
We note the exclusivity in the way the prohibitions are listed: “He has forbidden you only carrion, blood, the flesh of swine and anything over which any name other than God’s has been invoked.” (Verse 115) These are forbidden either because they are physically harmful, as in the case of dead animals, blood and pig meat, or because they are outrageous to faith or to mental well-being as when invoking a creature’s name at the time of slaughter. “But if anyone is driven to it by necessity, neither desiring it nor exceeding his immediate need, then God is Much- Forgiving, Merciful.” (Verse 115) This faith of Islam is made easy, involving no affliction. If someone fears to die or becomes ill as a result of hunger and thirst, he may eat something of these forbidden items. We mentioned earlier the differences among scholars as to how much one may eat in such cases. The important thing is that one must neither transgress the principle of prohibition, nor exceed the limits of necessity that override the prohibition in order to permit what is normally restricted.
Bular Alloh taolo taqiqlagan yoki halol qilib qo'ygan narsalarning ovqatga doir chegaralaridir.
These are the limits of what God has prohibited or left lawful in relation to food.
Bu chegaralar hech qanday botil afsonalarga asoslanib buzilmasligi kerak. Hech kim Alloh ruxsat bergan narsani harom deb yolg'on da'vo qila olmaydi. Halollik va harom qilish Allohning amri bilan belgilanadi, chunki bu qonunchilikning bir qismi bo'lib, qonunchilik faqat Allohga xosdir. Allohning amridan boshqa biror asos bilan o'ziga qonunchilik huquqini da'vo qilgan kishi yolg'on to'quvchidir. Allohning ruxsatisiz biror narsani to'qigan kishilar hech qachon muvaffaqiyatga erishmaydilar.
These limits must not be trespassed on the basis of pagan myths. No one can make a false claim describing as prohibited what God has permitted. Permissibility and prohibition are made by order from God, because they are part of legislation, which is the prerogative of God alone. Anyone who claims legislative authority for himself, on any basis other than God’s orders, is an inventor of untruth. Those who invent anything without God’s authority will never prosper:
Tillaringiz bilan yolg'on to'qigan narsalaringizni aytib, "Bu halol, bu harom" demangiz, Allohga nisbatan yolg'on to'qimoqchi bo'lmang. Albatta, Allohga yolg'on to'qigan kimselar najot topmaydilar.
{Tillaringiz bilan yolg'on to'qigan narsalaringizni aytib, "Bu halol, bu harom" demangiz, Allohga nisbatan yolg'on to'qimoqchi bo'lmang. Albatta, Allohga yolg'on to'qigan kimselar najot topmaydilar. Ularning bu dunyodagi bahra olishlari oz, ularga oxiratda alamli azob bor.}
Do not say — for any false thing you may utter with your tongues — that ‘This is lawful and this is forbidden’, so as to attribute your lying inventions to God. Indeed those who attribute their lying inventions to God will never be successful. Brief is their enjoyment [of this life], and grievous suffering awaits them [in the life to come].
(116-117-oyatlar)
(Verses 116-117)
Bu aniq buyruqdir: hech kim tegishli dalil bo‘lmasdan biror narsani halol yoki harom deb atamasligi kerak. Ishonchli bayon bilan asoslanmagan holda biror narsani halol, boshqasini harom deb e’lon qilganlar sof yolg‘on gapirgan bo‘ladilar va bu yolg‘onni Allohga nisbat beradilar. Sura aniq bayon qiladiki, yolg‘onni to‘qib, uni Allohga nisbat berganlarning bu dunyodagi bahra olishi faqat qisqa muddatli bo‘ladi. Bundan tashqari, ular og‘ir azobga duchor qilinadilar.
This is an express order that they must not describe anything as lawful or unlawful without appropriate warrant. When they say that something is lawful and another prohibited, without a reliable statement in support, they are stating a naked lie, which they falsely attribute to God. The sūrah makes it clear that those who invent falsehood and attribute it to God will have nothing but brief enjoyment in this life. Beyond this, they will be made to experience grievous suffering.
Shunga qaramay, ayrim kishilar shunchalik dadillikka borib, hech qanday to'g'ri dalilga asoslanmasdan, o'zlari qonun chiqaradilar. Eng hayratlanarlisi shundaki, ular shunga qaramay bu dunyoda ham, oxirat hayotida ham farovonlikka erishishni umid qiladilar.
Yet some people have the audacity to enact legislation of their own, relying on no valid text to serve as the basis of what they legislate. What is most amazing is that they still expect to prosper in this life and in the life to come as well.
Bundan tashqari, Alloh taolo yahudiylarga ayrim taqiqlarni qo‘llagan. Ular avval Al-An‘om surasida bayon qilingan: «Yahudiylik dinida bo‘lganlarga tirnoqli barcha hayvonlarni harom qildik; sigir va qo‘y yog‘ini ham ularga harom qildik, faqat ularning orqalarida, ichaklarida yoki suyaklariga aralashgan yog‘ bundan mustasno» (6: 146). Ammo bu jazo faqat yahudiylarga xos edi. U musulmonlarga taalluqli emas. Endi bu sura shunday deydi: «Yahudiylarga, sizga avval aytib o‘tganlarimizdek narsalarni harom qildik. Biz ularga zulm qilmadik, balki ular o‘zlariga doimiy ravishda zulm qilib kelgan edilar».
Beyond this, God has made certain prohibitions applicable to the Jews. These were stated earlier in Sūrah 6, Cattle: “To those who followed the Jewish faith did Wye forbid all animals that have claws; and Wye forbade them the fat of both oxen and sheep, except that which is in their backs and entrails and what is mixed with their bones.” (6: 146) But this was a punishment to the Jews in particular. It does not apply to Muslims. Now this sūrah states: “To the Jews We have made unlawful such things as We have mentioned to you earlier. We did them no wrong, but they were the ones who persistently wronged themselves.
Albatta, Rabbingiz nodonlik qilib yomonlik qilganlarga, so'ngra tavba qilib, o'zlarini tuzatganlarga ham mag'firat qiladi. Shubhasiz, bundan keyin Rabbing albatta Kechiruvchi, Rahmli zotdir.
But indeed your Lord [grants forgiveness] to those who do evil out of ignorance, and then repent and mend their ways. After all this, your Lord is certainly Much-Forgiving, Merciful.” (Verses 118-119)
Yahudiylar o'zlarining itoatsizliklari va Allohga qarshi chiqishlari tufayli bu pokiza narsalarning ularga harom qilinishiga loyiq edilar. Aynan ular o'z-o'zlariga zulm qildilar, Alloh esa ularga hech qanday zulm qilmadi. Biroq, nodonlik bilan gunoh qilgan, o'lguniga qadar Allohga doimiy ravishda itoatsizlik qilmagan va tavbasidan so'ng yaxshilik qilgan kishi, shubhasiz, Allohning mag'firatiga erishadi. Alloh unga o'z rahmatini ato etadi. Bu yerdagi bayon umumiy bo'lib, tavba qilgan yahudiylarni ham, shuningdek, gunoh qilganidan keyin kelajakda tavba qiladigan har kimni ham o'z ichiga oladi. Bu hukm Qiyomat kuniga qadar davom etadi.
The Jews deserved that these wholesome things be made forbidden because of their transgression and disobedience of God. It was they who thus wronged themselves, while God did them no wrong. However, a person who does wrong in ignorance, without persistently disobeying God until his death, and who follows his repentance with doing good will surely enjoy God’s forgiveness. God will bestow His mercy on him. The statement here is general, so as to include the Jews who repented and anyone else who, in future, repents after committing a wrong. This applies right to the Day of Judgement.
Sura keyin Ibrohim (Ibrohim alayhissalom) haqida gapiradi va uning imoni haqiqatini bayon qiladi. Uning zikri yahudiylarga xos qilib qo'yilgan taqiqlar bilan bog'liqdir. Shuningdek, u Quraysh mushriklarining Ibrohimning diniga ergashganliklari haqidagi da'volariga ham aloqadordir, ayniqsa ular o'zlariga taqiqlagan narsalar borasida, bu narsalarni o'zlarining soxta ilohlariga atab qo'yganliklari sababli. Sura Muhammad ﷺ ning xabari Ibrohimning diniga bevosita bog'liq ekanligini aniq qilib beradi.
The sūrah then mentions Abraham and states the truth about his faith. His mention is relevant to the prohibitions made specially applicable to the Jews. It is also relevant to the claims of the pagan Arabs of the Quraysh that they followed Abraham’s faith, particularly in what they prohibited for themselves, consecrating it to their false deities. The sūrah makes it clear that the message of the Prophet Muĥammad is directly related to Abraham’s faith:
Haqiqatda, Ibrohim ibratli namuna edi, Allohga itoatkor va imonda sobit edi. U shirk keltiruvchilardan emas edi. U o'zini tanlagan va to'g'ri yo'lga yo'naltirgan Zotning ne'matlari uchun shukr qilardi. Biz unga bu dunyoda yaxshilik ato etdik; va albatta, oxiratda u solihlar qatorida bo'ladi. Endi Biz sizga [mana bu xabarni] vahiy qildik: "Imonda sobit bo'lgan va Allohga sherik keltirmagan Ibrohimning millatiga ergashing." [Shanba kuni dam olish] faqat u haqida ixtilof qilganlarga farz qilingan edi. Robbingiz qiyomat kuni ular ixtilof qilgan barcha narsalar yuzasidan ular o'rtasida hukm qiladi.
In truth Abraham was a model, devoutly obedient to God, and true in faith. He was not one of those who associated partners with God. He showed his gratitude for the blessings bestowed by Him who had chosen him and guided him to a straight path. We bestowed on him good in this world; and truly, in the lift to come he will be among the righteous. And now We have inspired you with [this message]: ‘Follow the creed of Abraham, who was true in faith, and who was not one of those who associated partners with God.’ [The observance of] the Sabbath was ordained only to those who differed about him. Your Lord will judge between them on the Day of Resurrection with regard to all that on which they dispute. (Verses 120-124)
Qur’on Ibrohimni Alloh yo‘lidagi mukammal ergashuvchi, Rabbisiga itoatkor va Unga shukr qiluvchi inson sifatida tasvirlaydi. Bu o‘rinda uni ta’riflovchi arabcha "ummah" so‘zi "millat" yoki "yetakchi" ma’nolarini anglatadi. Shunga ko‘ra, oyat Ibrohim alayhissalom imoni va haqiqiy itoatkorligida butun bir millatga teng bo‘lganini anglatishi mumkin. Yoki u barcha yaxshi ishlarda ergashishga loyiq yetakchi bo‘lganini bildirishi mumkin. Qur’on tafsirlarida ikkala ma’no ham zikr qilinadi. Aslida ular unchalik uzoq emas. Yaxshilikka da’vat qilgan yetakchi butun millatni boshqaradi va o‘zining mukofotini oladi, shuningdek, o‘zi yo‘naltirgan barcha kishilarga berilgan mukofotga o‘xshash mukofot ham oladi. Demak, u o‘zining yaxshiligi va savobi jihatidan butun bir millatga o‘xshaydi.
The Qur’ān describes Abraham as the perfect follower of God’s guidance, obedient to his Lord, grateful to Him. The Arabic term describing him here, ummah, means a ‘nation’ or a ‘leader’. Thus the verse may be taken to mean that Abraham was equal to a whole nation in his faith and true obedience. Or it may be understood to mean that he was a leader to be followed in all goodly matters. In commentaries on the Qur’ān, both meanings are mentioned. In fact they are not that far apart. A leader who encourages his followers to do what is good leads a whole nation and receives his own reward and a reward similar to that given to all those whom he guides. This means that he is, in his goodness and reward, like a whole nation.
Ibrohim ham "Xudoga to'liq itoat etuvchi" deb ta'riflanadi, u doimo O'z ibodatida poklikka intilgan, "imonda sobit" bo'lgan, ya'ni u doimo haqiqatni izlagan va unga amal qilgan. U hech qachon Xudoga sherik keltirmagani uchun, shirk keltirganlar uning bilan hech qanday qarindoshlik da'vo qila olmaydilar, chunki bunday yaqinlik yo'qdir.
Abraham is also described as being ‘devoutly obedient to God’, always seeking to be pure in his devotion, ‘and true in faith’ which means that he always sought the truth and abided by it. Since he never associated partners with God, those who do so must not claim any relationship with him, because there is no such affinity.
Ibrohim ham O‘zi bergan ne'matlar uchun minnatdorligini so‘z va amal bilan bildirdi. U mushriklar kabi emas edi, ular Allohning ne'matlarini og‘zaki inkor qilar, amali bilan esa noshukrlik ko‘rsatar edilar. Ular hatto Unga sherik qilgan soxta ilohlar tufayli Allohning rizqidan bahramand bo‘layotganlarini da'vo qilar edilar.
Abraham also showed his gratitude, by word and deed, for the blessings bestowed by Him’. He was totally unlike those pagans who denied God’s blessings verbally and showed their ingratitude by deed. They even claimed that what they enjoyed of God’s sustenance was given to them by the false deities they associated with Him.
Shunday qilib, Alloh Ibrohimni tanladi va uni "to'g'ri yo'lga hidoyat qildi". Bu Allohning mutlaq yagonaligiga asoslangan iymon yo'lidir.
Hence God chose Abraham and ‘guided him to a straight path.’ This is the path of faith based on God’s absolute oneness.
Bu Ibrohim alayhissalom haqidagi haqiqatdir, ularning ikkalasi ham, ya'ni yahudiylar va arab mushriklari, unga ergashishni da'vo qilganlar. "Endi Biz sizga vahiy qildik: 'Haqqa sodiq bo'lgan Ibrohimning diniga ergashing, u Allohga sherik keltiruvchilardan emas edi.'" (123-oyat). Bu shuni anglatadiki, Ibrohim tomonidan izchil amalga oshirilgan va Muhammad ﷺ ga nozil qilingan yangi xabarda qayta tasdiqlangan, Xudoning yagonaligiga asoslangan imonning qayta tiklanishidir.
This is the truth about Abraham whom both the Jews and the Arab unbelievers claimed to follow. “And now We have inspired you with [this message]: ‘Follow the creed of Abraham, who was true in faith, and who was not one of those who associated partners with God.’” (Verse 123) This means a re-establishment of the faith based on God’s oneness, followed by Abraham and reiterated in the new message revealed to Muĥammad.
Shanba kuni cheklovlari faqat yahudiylarga taalluqli bo'lib, ular uning tafsilotlari haqida turlicha qarashda. U na Ibrohim dinining bir qismi bo'lgan, na Ibrohim izidan borgan Muhammad ﷺ dinida tasdiqlangan.
{Shanba kuni (qat'iy rioya qilish) faqat u haqda ixtilof qilganlarga farz qilingan edi.} (124-oyat)
Ularning ishini Haqiqatni barcha masalalar yuzasidan biladigan Xudo hal qiladi: {Qiyomat kuni Robbingiz ular ixtilof qilgan barcha narsalar yuzasidan orada hukm qiladi.} (124-oyat)
The restrictions of the Sabbath apply to the Jews only, who differ on its details. It was neither a part of the faith of Abraham nor sanctioned in the faith of Muĥammad who followed Abraham’s footsteps. “[The observance of] the Sabbath was ordained only to those who differed about him.” (Verse 124) Their case is left to God who knows the truth about all matters: “Your Lord will judge between them on the Day of Resurrection with regard to all that on which they dispute.”(Verse 124)