“Ular Biz ularga bergan rizqdan, o‘zlari bilmaydigan narsalarga bir ulush ajratadilar” (56-oyat). Shunday qilib, ular ba’zi chorva turlarini o‘zlariga harom qiladilar: bunday hayvonlarga minmaslikni, go‘shtini yemaslikni yoki bu hayvonlardan foydalanishni erkaklarga ruxsat berib, ayollarga taqiqlaydilar, buni biz 6-sura, An’om (Chorva) da ko‘rganmiz. Ular buni o‘zlari bilmaydigan, go‘yo xudolari deb hisoblagan narsalar nomidan qiladilar. Bular shunchaki ulardan oldingi jaholatda yashagan avlodlardan meros qolgan soxta o‘ylab topilgan narsalardir. Ularga bu ne’matni, minadigan va foydalanadigan chorvani bergan Allohdir. Shunga qaramay, ular bu hayvonlarning bir qismini haqiqatda o‘zlariga noma’lum bo‘lgan narsalarga ajratadilar. Ularning soxta xudolari ularga chorvani bermagan.
“They assign a share of the sustenance We provide for them to what they know nothing of” (Verse 56) They thus prohibit themselves some types of cattle, not allowing themselves to ride these or to eat their meat, or they allow these animals’ use to men, forbidding them to women, as we saw in Sūrah 6, Cattle. They do this in the name of their alleged deities of which they know nothing. They are simply false inventions which they inherited from earlier ignorant generations. It is God who gave them this bounty, the cattle which they ride and use. Yet they give a portion of these to things which are in reality unknown to them. Their false deities did not give them the cattle.
Chorva mollarni Alloh yaratgan, ularni odamlarga foydali qilib bergan. U zotning birligiga iymon keltirishga chaqiradi, lekin ular o'jarlik qilib, Unga sherik keltirmoqdalar.
The cattle were created by God who has made them available to them. He calls on people to believe in His oneness, but they stubbornly associate partners with Him.
Butun vaziyat shunday kinoya bilan to'la, uni sog' aqlli hech bir inson qabul qila olmaydi.
The whole situation is full of irony which no human being of sound mind can accept.
Garchi Allohning yagonaligiga asoslangan e'tiqod mustahkam o'rnatilgan bo'lsa-da, ba'zi odamlar Xudo ularga bergan rizqning bir qismini johiliyat davrining butlariga o'xshash mavjudotlarga yoki narsalarga atashda davom etmoqda. Masalan, ba'zilar bir buqacha qo'yib yuboradi va uni "Sayyid al-Badaviyning buqachasi" deb ataydi. Shunday qilib, buqacha muqaddas hisoblanadi. U erkin yuradi, xohlagan narsasini yeydi, hech kim undan hech qanday foyda ko'rmaydi, to Misrning Tanta shahrida dafn etilgan sufiy Sayyid al-Badaviy sharafiga so'yilguncha. Boshqalar esa, johiliyat davri arablari butlariga Xudoning rizqidan ulush ajratganlari kabi, o'lgan "avliyolar"ga qurbonlik hayvonlarini nazr qiladi. Bunday qurbonlik hayvonlarini shu tarzda nazr qilish harom, ularni so'yganda ustiga Xudoning nomi zikr qilingan bo'lsa ham, ularni yeish harom, chunki ular Xudodan boshqa narsalarga muqaddas qilingan.
Despite the fact that the faith based on God’s oneness is well established, some people continue to assign a portion of the sustenance God provides for them to beings or things similar to the idols of ignorant days. Some, for example, set loose a calf, which they call, ‘Sayyid Al-Badawī’s calf.’ The calf is thus sanctified. It is allowed to roam freely, eat whatever it will, with no one benefiting from it in any way, until it is slaughtered in honour of Sayyid Al-Badawī, a mystic buried in Ţanţa, an Egyptian city. Others pledge sacrificial animals to dead ‘saints’ in the same way as the ignorant Arabs used to do when they assigned portions of God’s provisions to their idols. Such sacrificial animals are forbidden to be pledged in this way, forbidden to be eaten when they are slaughtered, even though God’s name is mentioned at their slaughter, because they have been sanctified to things other than God.
“Xudoyim haqqi, sizlar o‘z to‘qib chiqargan gaplaringiz uchun albatta hisob berishga chaqirilasizlar.” (56-oyat)
“By God, you shall certainly be called to account for your false inventions.” (Verse 56)
Bu qat'iy ravishda, qasamyod bilan aytilgan. Bu tavhid tushunchasiga zid bo'lgani uchun imonning asosini yo'q qiladigan bid'atdir.
This is stated emphatically, with an oath. It is an invention that destroys the very foundation of faith, because it flies in the face of the concept of God’s oneness.
Ular Allohga qizlarni nisbat beradilar, U zot pok va buyukdir! Ular o'zlari uchun esa xohlagan narsalarini tanlaydilar. Ulardan birortasiga qiz farzand tug'ilganining xushxabari berilsa, uning yuzi qorayib ketadi va g'amga to'ladi. U berilgan yomon xabar tufayli odamlardan yashirinadi: sharmandalikka qaramay, uni saqlab qolsinmi yoki tuproqqa ko'mib yuborsinmi? Ular qanday yomon hukm chiqarmoqdalar!
And they assign daughters to God, who is limitless in His glory, whereas for themselves they choose what they desire. And when any of them is given the happy news of the birth of a girl, his face darkens and he is filled with gloom. He tries to avoid all people on account of the [allegedly] bad news he has received, [debating within himself] shall he keep the child despite the shame he feels, or shall he bury it in the dust? Evil indeed is their judgement. (Verses 57-59)
To'g'ri imondan chetga chiqish faqat e'tiqod bilan cheklanmaydi. Haqiqatan ham, odamlar imonning mohiyatidan chetga chiqqanda, ularning chetga chiqishi ijtimoiy hayotlariga va uning urf-odatlariga yoyiladi. Qaysi jamiyatda imonga ustunlik berilsa yoki uning o'rni orqa planga surilsa, u hayot sharoitlariga hamon asosiy ta'sir ko'rsatishda davom etadi. Johiliyat, ya'ni jaholat davrining arablari Xudoning qizlari bor, ya'ni farishtalar Uning qizlaridir, deb da'vo qilar edilar, holbuki o'zlari esa o'z farzandlari orasida qiz tug'ilishini yoqtirmas edilar. Shunday qilib, qizlar Xudoga nisbat berilishi mumkin, o'zlari esa o'zlari yaxshi ko'radigan o'g'il farzandlarni o'ziga olib qo'yadilar.
Deviation from the right faith is not limited to beliefs. Indeed when people deviate from the essence of faith, their deviation spreads into their social life and its traditions. Whether faith is given prominence or kept in the background in any society, it continues to be the prime influence on living conditions. The Arabs of the days of ignorance, or jāhiliyyah, used to claim that God had daughters, i.e. the angels, yet they themselves hated that daughters should be born to them. Thus daughters can be assigned to God, while they give themselves the sons they love.
Bunday haqiqiy dindan chetga og'ish ularni qiz bolalarini tirik-tirik ko'mishga, yoki ularga yomon muomala qilishga va ularni xor qilishga olib keldi. Ular, agar qiz bolalarining sha'ni va iffatini saqlamasalar, qizlar ularga uyatni olib kelishidan yoki kambag'allikka olib kelishidan qo'rqardilar. Chunki qizlar na urushda qatnashardilar, na pul topardilar. Aksincha, doimiy qabilalararo to'qnashuvlarda ularni asir olishlari mumkin edi va bu butun qabilaga sharmandalik keltirardi. Yoki qizlarni boqish kerak edi, bu esa oila resurslariga og'irlik solardi. Haqiqiy din bunday barcha noto'g'ri tushunchalardan xoli. Barcha rizq Xudo tomonidan har bir kishiga ta'minlangan. Hech kim o'ziga belgilangan miqdordan ortig'ini olmaydi. Bundan tashqari, erkak va ayol bo'lgan insonlarga Xudo tomonidan izzat-hurmat darajasi berilgan. Islomda ayol ham inson bo'lib, maqomi jihatidan erkakka teng. Islom ta'kidlaganidek, u insoniy mavjudotning ikkinchi yarmidir.
Such deviation from the right faith led them to bury their daughters alive, or to ill- treat or humiliate them. They feared that girls would bring them shame, if they did not guard their honour and chastity, or bring them poverty. For girls neither fought in war nor earned a living. On the contrary, they could be taken captive in the never ending tribal skirmishes, and this brought shame to the whole tribe. Alternatively, girls needed to be fed, placing a burden on family resources. The true faith is free of all such misconceptions. All sustenance is provided by God for everyone. None will take anything more than what is assigned to him or her. Moreover, human beings, male and female, are given by God a position of honour. In Islam, a woman is a human being, equal to man in status. She is the other half of the human entity, as Islam states.
Sura bu davrdagi jaholat amallarini achchiq tasvirlaydi: "Ulardan biriga qiz xabari berilsa, yuzi qorayib ketadi va g'amga to'ladi" (58-oyat). U qayg'uga botadi va g'azablanadi, g'azabini bosishga harakat qiladi, go'yo qiz farzandining tug'ilishi falokatdek, holbuki u boshqa o'g'il bola kabi Allohning in'omidir. Inson homiladagi bolaning jinsini belgilab, uni shakllantira olmaydi. Unga jon ata olmaydi yoki urug'langan tuxumni inson qila olmaydi. Allohning irodasi bilan urug'dan qanday qilib inson o'sib chiqayotganini o'ylab ko'rish kifoya: bu holda, qaysi jinsdan bo'lishidan qat'i nazar, farzandning tug'ilishi quvonchli voqeaga aylanadi. Bu hodisa doimiy ro'y bergani bilan, yaratilishning mo''jizasidir. Qiz farzand ato etilgan odam yaratilish jarayonining birorta bosqichida hech qanday ixtiyorga ega bo'lmagan holda nega g'amgin va qayg'uli bo'lishi kerak? Hammasini Alloh amalga oshiradi, inson esa faqat Allohning irodasini ro'yobga chiqaradigan vosita xolos.
The sūrah paints a grim picture of the practices of ignorance: “And when any of them is given the happy news of the birth of a girl, his face darkens and he is filled with gloom.” (Verse 58) He is sad and angry, trying to suppress his fury, as though the birth of a girl is a disaster when she is a gift from God, just like any boy. Man cannot fashion the foetus in the womb so as to determine the sex of his child. He cannot breathe life into it, or make the fertilized egg a human being. It is sufficient to reflect how life grows, by God’s will, from a sperm into a human being, to make the birth of a child, of either sex, a joyous occasion. It is a miracle of creation despite the fact that it takes place all the time. Why should a man who is given a daughter feel sad and gloomy when he himself has no say in any stage of the process of creation. It is all done by God, while he himself is only the means to accomplish God’s will.
Ilohiy hikmat hayot juftlik bilan — erkak va ayol bilan boshlanishini belgilagan. Bu shuni anglatadiki, ayol hayotning davom etishi uchun erkak kabi zarur, balki undan ham ko'proq, chunki hayotning birinchi bosqichi ayolning ichida yakunlanadi. Unday bo'lsa, qizning tug'ilganligi haqida xabar berilganda erkak qanday qayg'uradi? Ikkala turmush o'rtoqsiz hayot davom etmay va rivojlanmay turganda, u nega uyalib, yashirinadi? Demak, bu aniq ravishda og'ishgan ijtimoiy tushunchalar va an'analarning namunasidir. Shu sababli sura bunday deydi: "Ularning hukmi naqadar yomon!" (59-oyat)
It is divine wisdom that has determined that life is started with a couple: a male and a female. This means that the woman is as essential to the continuation of life as the man, indeed more so, because it is inside the woman that the first stage of life is completed. How can a man thus feel sad when given the news of the birth of a daughter? Why does he hide away, feeling ashamed, when life cannot continue and prosper without both spouses? This is obviously then a case of deviant social concepts and traditions. Hence the sūrah comments: “Evil indeed is their judgement.” (Verse 59)
Bu yerda islom dinining ijtimoiy me'yorlar va sharoitlarni to'g'ri asosda o'rnatishdagi roli haqida yaxshi misol bor. Shuningdek, Islom targ'ib qilgan ayollarga, balki butun insoniyatga nisbatan hurmatli qarashni ham qadrlaymiz. Chunki arab johiliyat jamiyatida faqat ayollargina emas, butun insoniyat adolatsizlikka uchragan edi.
Here we have a fair example of the role of the Islamic faith in establishing social norms and conditions on the right basis. We also appreciate the honourable view of women, and indeed of all mankind, that Islam propagates. For it was not only women but the whole of humanity who was treated unjustly in Arab pagan society.
Ayol kishi ham insondir, uni xo‘rlash yoki haqorat qilish esa Alloh tomonidan sharaflangan insoniyatni haqorat qilishdir. Arablar qilganidek, qizni tirik ko‘mish esa insoniyatning yarmini o‘ldirishdir. Bu butun yaratilish maqsadiga zid bo‘lib, u nafaqat insonlar, balki barcha jonzotlarning erkak va urg‘ochidan paydo bo‘lishini taqozo etadi.
A woman is a human being, and humiliating or insulting her is an insult to mankind whom God has honoured. To bury a girl alive, like the Arabs did, is to kill half of mankind. It is contrary to the whole purpose of creation which necessitates that every living thing, not only human beings, comes from a male and a female.
Insoniyat jamiyati haqiqiy dindan chetga og'ganida, jaholatga oid tushunchalar o'zining xunuk yuzlarini ko'rsata boshlaydi. Darhaqiqat, o'sha davrda hukm surgan o'sha tushunchalarning bugun yana qaytib kelayotganini ko'ramiz. Ko'plab ijtimoiy tabaqalar qiz farzandning dunyoga kelishini xush ko'rmaydi. Ko'pincha ayol erkak bilan teng huquqli muomalaga sazovor bo'lmaydi. Unga bir xil g'amxo'rlik va hurmat ko'rsatilmaydi. Bu johiliyat (butparastlik)ning bir ko'rinishi bo'lib, uning urug'lari Islomning haqiqiy e'tiqodidan og'ish bilan ekilgan va bu og'ish ko'plab jamoalarga ta'sir qilgan.
Whenever human society deviates from the true faith, ignorant concepts begin to raise their ugly faces. In fact we see the same concepts that prevailed then creeping up again today. Many social classes do not welcome the birth of a girl. It is often the case that a woman is not treated on an equal footing with a man. She is not offered the same care or respect. This is an aspect of paganism the seeds of which were planted with the deviation from the true Islamic faith that has affected many communities.
Ajablanarli, ba'zi odamlar Islomni va uning qonunlarini, ayniqsa ayollarga oid qonunlarini, Islomdan chetga chiqqan jamiyatlarda ko'rganlari asosida tanqid qiladi, hatto qoralaydi. Ular Islomga oid tegishli tushunchalarni va bu tushunchalar ijtimoiy sharoitlarda, shuningdek odamlarning fikrlari va his-tuyg'ularida keltirib chiqargan tub o'zgarishlarni o'rganishga zahmat chekmaydilar. Ayollarga nisbatan haqiqiy islomiy qarashga nazar tashlaganda, ular shuni anglashlari kerakki, bu qarash hech qanday amaliy zarurat, inson nazariyasi yoki ijtimoiy-iqtisodiy ehtiyojning mahsuli emas. Bu qarash odamzotga izzat-hurmat martabasini bergan Alloh tomonidan nozil qilingan Islom diniga xos bo'lgan qarashdir. Bu izzat-hurmat erkakka ham, ayolga ham tegishlidir. Ikkalasi ham teng maqomga ega, va ikkalasini ham Olloh izzatlaydi.
It is amazing that some people criticize, even condemn, Islam and its laws, particularly with regard to women, on the basis of what they see in societies that have deviated from Islam. They do not trouble themselves to look at the relevant Islamic concepts and the fundamental changes they have produced in social conditions as well as in people’s minds and feelings. What they should realize when they look at the true Islamic viewpoint with regard to women is that this viewpoint has not been the product of any practical necessity, human theory or social or economic need. It is a viewpoint that is inherent in the Islamic faith which was revealed by God who has given mankind a position of honour. This honour applies both to man and woman. Both have equal status and both are honoured by God.