Qachonki Maryam o‘g‘li misol qilib keltirilsa, sening qavmingiz shovqin ko‘taradi va: «Bizning ilohlarimizmi yoki u yaxshiroqmi?» deydi. Ular buni faqat seni tortishuvga chorlash uchun keltiradilar. Ular janjalkash xalqdir. U Bizning shunchaki bir bandamiz edi, Biz uni ne’matlar bilan siylagan va Isroil o‘g‘illariga ibrat qilib qo‘yganmiz. Agar xohlaganimizda, sizlarni yer yuzida bir-biringizning o‘rnini bosadigan farishtalar qilib qo‘yishimiz mumkin edi. U Qiyomat soatining alomatidir. Undan shubhalanmang, Menga ergashing: bu to‘g‘ri yo‘ldir. Sizlarni shayton yo‘ldan urmasin, chunki u sizlarning ochiq dushmanidir. Iso ravshan dalillar bilan kelganida: «Men sizlarga hikmat bilan keldim va sizlar ixtilof qilayotgan ba’zi narsalarni sizlarga bayon qilish uchun keldim. Bas, Allohdan qo‘rqinglar va menga itoat etinglar. Albatta, Alloh mening Robbim va sizlarning Robbingizdir. Bas, Unga ibodat qilinglar. Bu to‘g‘ri yo‘ldir», dedi. Ammo guruhlar o‘zaro ixtilof qildilar. Zolimlarga achinarli kun azobidan kelajak halokat bor.
Whenever the son of Mary is cited as an example, your people raise an outcry, saying: 'Who is better: our deities or he?’ They cite him only to challenge you. They are contentious people. He was but a servant of Ours whom We had favoured and made an example to the Children of Israel. Had it been Our will, We could have made you angels, succeeding one another on earth. He is a portent of the Last Hour. Have no doubt about it, but follow Me: this is a straight path. Let not Satan debar you; for he is your sworn enemy. When Jesus came with clear signs, he said: 7 /w come to you with wisdom, and to make clear to you some of that on which you differ. Therefore, fear God and follow me. God is my Lord and your Lord: so worship Him alone. This is a straight path. Yet are the sects at variance among themselves. Woe, then, to the wrongdoers for the painful suffering that will befall them on a grievous day. (Verses 57-65)
Ibn Ishoq o'zining Payg'ambar hayotiga oid kitobida quyidagi rivoyatni keltiradi:
In his biography of the Prophet, Ibn Ishaq gives the following report:
Payg'ambar al-Valid ibn al-Mug'iraning yonida Muqaddas masjidda o'tirdilar, ularga al-Nadr ibn al-Horis ham qo'shildi. Quraysh qabilasidan yana bir necha kishi ham bor edi. Payg'ambar ﷺ ularga gapirdi, ammo al-Nadr uning gapini bo'ldi. Payg'ambar ﷺ u bilan bahslashib, uni jim qildi. So'ngra ularga Qur'ondan bir parchani o'qib berdi, unda quyidagi oyat ham bor edi: {Sizlar va Alloh o'rniga sig'inib kelganlaringiz faqat do'zaxning o'tindir; sizlar uning ichiga kirasizlar}. (21: 98). Shundan so'ng Payg'ambar ﷺ ketib qoldi.
The Prophet sat with al-Walid ibn al-Mughirah in the Sacred Mosque, and they were joined by al-Nadr ibn al-Harith. There were a few other men from the Quraysh. The Prophet spoke to them, but al-Nadr interrupted him. The Prophet argued with him until he silenced him. He then read to them a passage of the Qur’an that included the verse that says: “ You and all that you were wont to worship instead of God are but the fuel of hell: that is what you are destinedfor” (21: 98) The Prophet then left.
Shundan so'ng Tamim qabilasidan bo'lgan 'Abdulloh ibn al-Ziba'ri ularning oldiga keldi va o'tirdi. Al-Valid unga dedi: "Al-Nadr Muhammadga teng kela olmadi. Haqiqatan ham Muhammad aytdiki, biz ham, biz sig'inadigan ilohlar ham do'zax o'tining yoqilg'isi bo'lamiz."
Ibn al-Ziba'ri dedi: "Agar men u bilan bahslashganimda, g'alaba qozonardim. Muhammaddan so'rang: Xudodan o'zga sig'ingan har kim u bilan birga sig'ingan kishilar bilan birga do'zaxda bo'ladimi? Biz farishtalarga sig'inamiz, yahudiylar esa Ozirga sig'inadi, nasroniylar esa Maryamning o'g'li Isoga sig'inadi."
Al-Valid va masjiddagilar Ibn al-Ziba'rining so'zlarini ma'qullashdi va uning dalili g'olib chiqqanini his qilishdi. Bu gap Payg'ambar ﷺ ga yetkazilganda, u dedi: "Kim Xudoning o'rniga sig'inilishni yoqtirsa, u ham o'zига sig'inuvchilar bilan birga bo'ladi. Bu odamlar faqat shaytonga va shaytон ularga buyurgan narsalarga sig'inadilar."
Shunda Xudo quyidagi oyatni nozil qildi: {Lekin kimlar uchun Bizdan go'zal narsa (ya'ni, yaxshilik) avvaldan bo'lgan bo'lsa, ular u (do'zax)dan uzoqda bo'ladilar.} (21:101) Bu shuni anglatadiki, Iso, Ozir va imonlari sidqidil bo'lgan, ammo keyinchalik kishilar tomonidan ilohlashtirilgan boshqa ravvin va ruhoniylar do'zaxdan saqlanadilar.
Then came 'Abdullah ibn al-Ziba'ri of the Tamim tribe who sat with them. Al-Walid said to him: ‘Al-Nadr was no match for Muhammad. Indeed Muhammad said that both we and the deities we worship will be the fuel of hell.’ Ibn al-Ziba'ri said: ‘Had I been the one who argued with him I would have won. Ask Muhammad whether everyone worshipped other than God will be in hell together with those worshipping him. Well, we worship the angels, and the Jews worship Ezra, while the Christians worship Jesus, son of Mary.’ Al-Walid and those who were in the Mosque admired what Ibn al-Ziba'ri had said and felt that he put forward a winning argument. When this was mentioned to the Prophet, he said: ‘Anyone who likes to be worshipped in place of God will be joined to those who worship him. These people only worship Satan and whoever Satan orders them to worship.’ God then revealed the verse that says: “But those for whom [the decree of] ultimate good has already gone forth from Us will be keptfar away from that hell.” (21: 101) This means that Jesus, Ezra and other rabbis and priests who were sincere in their faith, but were then worshipped as deities by later people will be safe from hell.
Bundan tashqari, Iso alayhissalomning ibodat qilinishi haqidagi bahs va al-Walid ibn al-Mug'iraning hamda boshqalarning bu dalilga qoyil qolishi bilan bog'liq holda, Alloh taolo quyidagi oyatni nozil qildi:
Furthermore, concerning the argument about Jesus being worshipped and the admiration of the argument by al-Walid ibn al-Mughirah and others, God revealed the verse that says:
“Maryam o‘g‘li (Iso) misol qilib keltirilganda, sizning qavmingiz bundan shovqin-suron ko‘taradi”
“ Whenever the son ofMary is cited as an example, your people raise an outcry” (Verse 57)
Al-Kashshof — Qur'on tafsiri bo'lgan asarda az-Zamaxshariy taxminan shunga o'xshash rivoyatni keltiradi, lekin uning manbasini zikr qilmaydi. Ikkala rivoyat ham butparast arablarning qanchalik bahsga moyil bo'lganini aniq ko'rsatadi. Ular aynan Qur'on ularni tasvirlaganidek edilar: "Ular jang-jadalga berilgan qavmdir".
In al-Kashshdf a commentary on the Qur’an, al-Zamakhsharl gives a broadly similar report, without mentioning its source. Both reports show clearly how argumentative the pagan Arabs were. They were exactly as the Qur’an describes them: “ They are contentious people”.
(58-oyat) Ular haqiqatan ham bahslashishda mahir edilar. Ular Qur’on va Payg‘ambarning nimani anglatganini tushunardilar, lekin uning ma’nosini buzib talqin qilishga harakat qilar, Qur’on bayonining umumiy xarakteridan foydalanib, bahs-munozaraga kirishardilar. Bu samimiyatdan mahrum bo‘lgan har bir kishiga xos bo‘lgan xususiyatdir: u ravshan ma’noni buzish uchun so‘z va iboralarni o‘zgartirishga intiladi. Shu sababli Payg‘ambar ﷺ qattiq bahs-munozaralarni qat’iy man etgan. Payg‘ambar ﷺning sahobasi Abu Umomа rivoyat qiladi: “Bir safar Payg‘ambar ﷺ chiqsa, ba’zi kishilarning Qur’on haqida bahslashib turganini ko‘rdi.
(Verse 58) They were certainly skilful in dispute. They realized what the Qur’an and the Prophet meant, but they tried hard to twist its meaning, indulged in polemics, exploiting the fact that the Qur’anic statement was general in its implication. This is characteristic of everyone who is devoid of sincerity, seeking to manipulate words and phrases in order to twist what was a clear meaning. Therefore, the Prophet strictly prohibited contentious arguments. Abu Umamah, a Companion of the Prophet, reports: “The Prophet came out once only to find some people involved in argument concerning the Qur’an.
U shunchalik g‘azablandiki, go‘yo yuziga sirka quyilgandek bo‘lib ketdi. So‘ng ularga dedi: «Allohning kitobi haqida, uning bir qismini boshqa qismiga qarshi keltirib, bahslashmanglar. Qachonki bir jamoa bahslashishga berilib ketsa, u adashishdan boshqa yo‘lga kirmaydi.» Keyin u quyidagi Qur’on oyatini keltirdi: {Ular sizga faqat qarshi chiqish uchun uni keltiradilar. Ular bahsga berilgan qavmdir.} (58-oyat)
He was so angry that he looked as though vinegar had been poured over his face. He then said to them: ‘Do not argue about God’s book citing parts of it against other parts. No community strays into error unless they are given to contentious argument.’ He then quoted the Qur’anic verse that says: ‘They cite him only to challenge you. They are contentious people.’ (Verse 58)
Boshqa bir talqin ham mumkin, ya'ni "Bizning xudolarimizmi yoki u (Iso)mi, qaysi biri yaxshiroq?" degan gapning ma'nosi oyatlarning farishtalar haqidagi afsonalari to'g'risidagi umumiy mazmuni bilan tasdiqlanadi. Ularning maqsadi shu ediki, farishtalarga sig'inishları nasroniylarning Isoga sig'inishidan yaxshiroqdir, chunki farishtalar tabiati va nasabi jihatidan Xudoga yaqinroqdir. Xudo ular ta'riflayotgan barcha narsalardan ulug'dir. Shunday ekan, "Ular uni faqat sizni bahslashishga undash uchun keltiradilar. Ular janjalkash qavmdir", degan gap, oldinroq aytilganidek, Ibn al-Ziba‘riyga javob sifatida xizmat qiladi. Bundan tashqari, bu gap ularning nasroniylar sig'inadigan narsani keltirishi noto'g'ri ekanini bildiradi, chunki bu Xudoning yagonaligi haqiqatidan chetga chiqishdir. Bir xatoni boshqa xato bilan solishtirish to'g'ri emas, chunki ularning barchasi yolg'ondir. Bu talqin o'rinli.
Another possible interpretation of the statement, “ Who is better: our deities or he?' is supported by the general drift of the verses referring to their legend about the angels. What they meant is that their worship of the angels is better than the Christians’ worship of Jesus, because the angels are closer to God in their nature and descent. Exalted is God above all that they allege. Thus, the statement, ‘ They cite him only to challenge you. They are contentious people', serves as a reply to Ibn al- Ziba‘ri as suggested earlier. Moreover, it means that their citing of what the Christians worship is invalid, because it deviates from the truth of God’s oneness. It is not right to compare one deviation from the truth with another; they are all false. This interpretation is reasonable.
Shunday qilib, surada quyidagi so'zlar keltirilgan: “U faqat Bizning ne'matlarimizga sazovor bo'lgan va Isroil o'g'illariga ibrat qilib qo'yilgan bandamiz edi” (59-oyat).
U ilohlik darajasiga ega emas edi va unga sig'inilishi kerak emas edi, garchi ba'zi nasroniylar to'g'ri yo'ldan chetga chiqib, uga sig'inganlar. U faqat Allohning ne'matlariga sazovor bo'lgan bandasi edi, odamlarning unga sig'inishi uchun unga hech qanday aybdorlik yuklanmaydi. Alloh unga ne'matlar berdi, toki u Isroil o'g'illari uchun ergashadigan namuna bo'lsin.
Hence, the surah makes the following comment: “He was but a servant of Ours whom We had favoured and made an example to the Children ofIsrael” (Verse 59) He was no deity to be worshipped, even though some Christians deviated from the true path and did worship him. He was only a favoured servant of God, and no blame attaches to him for the fact that people worshipped him. God granted him favours so that he would be an example for the Children of Israel to follow.
Biroq, ular o'gitni unutdilar va adashib ketdilar.
However, they forgot the lesson and went astray.
Sura shu yerda arablarning farishtalar haqidagi afsonasi muhokama qilinadi va ular Alloh yaratgan mavjudotlarning bir qismi ekanligi aniq bayon etiladi. Agar Alloh xohlaganida, farishtalarni yer yuzida ularning o'rnini bosuvchi qilib qo'yardi yoki ba'zi odamlarni farishtalarga aylantirib, ularning o'rnini egallatardi: "Agar Biz xohlaganimizda, sizlarni yer yuzida bir-biringizning o'rningizni bosuvchi farishtalar qilib qo'yar edik" (60-oyat). Yaratilish bilan bog'liq barcha masalalarni Alloh belgilaydi; U nimani yaratishni xohlasa, albatta, o'sha narsa vujudga keladi. Uning yaratiqlaridan hech biri Unga, yaratuvchisiga, qulning xo'jayiniga bo'lgan munosabatidan boshqa munosabatda emas, ya'ni yaratilgan mavjudot yaratuvchisi bilan bog'liqdir.
The surah discusses the Arabs’ legend about the angels, making it clear that they are part of God’s creation. Had God willed, He would have made the angels succeed them on earth, or He would have transformed some people into angels to succeed them: “Had it been Our willy We could have made you angels, succeeding one another on earth.” (Verse 60) All questions of creation are determined by God; whatever He wills to create will surely come into existence. None of His creation has any relation to Him other than that of a created being with its Creator, a servant with its Master.
Yana bir gap Iso haqida bo'lib, u ularni inkor qilgan Qiyomat soatini eslatadi: "U Qiyomat soatining alomatidir. Shubhasiz, unga ishonmang, balki Menga ergashing: bu to'g'ri yo'ldir. Shayton sizni (to'g'ri yo'ldan) to'sib qo'ymasin, chunki u sizning ochiq dushmaningizdir" (61-62-oyatlar).
Payg'ambarning ko'plab hadislari Isoning qayta kelishi haqida bo'lib, bu Qiyomat soatidan oz vaqt oldin sodir bo'ladi. Ehtimol, bu oyatdagi "U Qiyomat soatining alomatidir" degan so'zlar aynan shuni ko'rsatadi. Ya'ni u (Iso) Qiyomatning yaqinlashishi haqida xabar beradi.
Abu Hurayra rivoyat qiladi, Payg'ambar ﷺ shunday degan: "Jonimni qo'lida tutgan Zot nomiga qasamki, Maryamning o'g'li orangizga qaytib keladi, adolatli hakam bo'lib. U xochni sindiradi, cho'chqani o'ldiradi va jizya solig'ini bekor qiladi. Mol-dunyo shu qadar ko'p bo'ladiki, hech kim pul qabul qilmaydi. Haqiqatan ham, Alloh huzurida bir sajda butun dunyo va undagi barcha narsadan yaxshiroqdir." [Malik, al-Bухорий, Muslim va Abu Dovud rivoyat qilgan.]
Jobir rivoyat qiladi, Payg'ambar ﷺ shunday degan: "Mening ummatimdan bir guruh haqiqatga yopishib olib, Qiyomat kunigacha jihod qilishda davom etadi. Shunda Maryamning o'g'li Iso tushadi, ularning amiri esa unga aytadi: 'Kelib, bizga imomlik qiling.' U javob beradi: 'Yo'q. Sizlarning ba'zilaringiz boshqalarga imomlik qilsin.' Bu Alloh ushbu ummatga ato etgan sharaflardan biridir." [Muslim rivoyat qilgan.]
Another statement about Jesus reminds them of the Last Hour which they denied: “He is a portent of the Last Hour. Have no doubt about it, but follow Me: this is a straight path. Let not Satan debar you; for he is your sworn enemy” (Verses 61-62) A number of the Prophets statements speak of Jesus’ second coming, a short time before the Last Hour. This is perhaps what is indicated in the statement: 'He is a portent of the Last Hour! It means that he informs of its approach. Abu Hurayrah quotes the Prophet as saying: “By Him who holds my soul in His hand, the son of Mary is about to come back among you, serving as a just arbiter. He will break the cross, kill the pig and abolish tribute money. Wealth will be so abundant that no one will accept money. Indeed one prostration before God will be better than this whole world and all that it contains.” [Related by Malik, al-Bukharl, Muslim and Abu Dawud.J Jabir quotes the Prophet as saying: “A group of my community will ever continue to fight, holding on to the truth, until the Day of Judgement. Jesus, son of Mary, will then come down and their commander will say to him: ‘Come and lead us in prayer.’ He will reply: ‘No. Some of you lead others.’ This is just an aspect of honour God has granted to this community.” [Related by Muslim.)
Bularning barchasi bizning idrokimiz doirasidan tashqaridagi olamga tegishlidir. Bizga bu haqda rostgo'y Payg'ambar ﷺ xabar bergan, Qur'onda esa unga ishoralar keltirilgan. Bu ikki manbada bayon etilganidan boshqa narsada hech bir inson so'z egasi emas.
All this belongs to the realm beyond our perception. We are informed of it by the Prophet who tells the truth and references to it are given in the Qur’an. No human being has any say in this other than what has been stated in these two sources.
"U (Iso) Qiyomat alomatidir. Shubhasiz, unga ishonmang va Menga ergashing. Bu to‘g‘ri yo‘ldir." (61-oyat) Ular Qiyomat kelishi haqida kuchli shubhalarda edilar, ammo Qur’on ularni unga aniq ishonishga chaqiradi. Shuningdek, ular hidoyatdan yuz o‘girgan edilar, ammo Qur’on ularni Alloh elchisi orqali to‘g‘ri yo‘lga ergashishga undaydi, bu yo‘l o‘z yo‘lovchilarining adashmasligini ta’minlaydi. U ularga shuni aniq bayon qiladi: ularning adashishi faqat Shaytonga ergashganlaridan kelib chiqadi, holbuki ular Alloh elchisiga ergashishlari afzal bo‘lardi.
Note: the Prophet is not named in this passage, so no ﷺ is added here.
“He is a portent of the Last Hour. Have no doubt about it, but follow Me: this is a straight path? (Verse 61) They had strong doubts about the coming of the Last Hour, but the Qur’an calls on them to be certain of it. Likewise, they steered away from guidance and the Qur’an urges them, through God’s messenger, to follow him along the straight path which ensures that its travellers will not go astray. It makes it clear to them that their deviation is only the result of their following Satan when they would be better advised to follow God’s messenger:
"Shayton sizni (to‘g‘ri yo‘ldan) qaytarmasin, chunki u sizning ochiq dushmanzingizdir", deb ogohlantiradi (62-oyat). Qur’on insonlarni doim ularning va Shaytonning o‘rtasidagi davom etayotgan kurashni eslatib turadi; bu kurash ularning ota-bobosi Odam (a.s.) davridan, osmonda birinchi uchrashuvdan beri davom etib kelmoqda. Hushyor, ataylab fursat kutib turgan ochiq dushmani borligini bilib turib, o‘zini himoya qilish uchun e’tiborli bo‘lmagan kishidan ko‘ra g‘aflatda bo‘lgan odam yo‘q.
“Let not Satan debar you; for he is your sworn enemy? (Verse 62) The Qur’an always reminds people of the on-going battle between them and Satan that has been raging since the time of Adam, their first father, and the first encounter in heaven. No one can be more heedless than one who knows that a watchful, sworn enemy is deliberately waiting for a chance to attack him and yet does not take care to protect himself.
Aksincha, u belgilangan dushmanga yaqinlashadi va hatto uning yo‘lidan ergashadi.
On the contrary, he moves closer to the determined enemy and even follows his lead.
Islom insonni shaytон bilan doimo davom etayotgan bu kurashning markazida turadi.
Islam places man in the midst of this ever-raging battle with Satan.
Unga, agar g‘alaba qozonsa, hech kimning tasavvuriga sig‘maydigan foydalar va mukofotlarni va’da qiladi. Xuddi shunday, agar mag‘lub bo‘lsa, uning yo‘qotishi ham hech kim hisoblay olmaydigan darajadadir. Shunday qilib, Islom insonning jangovar qobiliyatini insoniyatini tasdiqlaydigan, uni boshqa barcha mavjudotlar orasida alohida o‘ringa qo‘yadigan bu doimiy kurashga yo‘naltiradi. Demak, yer yuzida inson uchun eng oliy maqsad dushmani bo‘lgan shaytonga qarshi g‘alabaga erishishdir. U bunga erishgach, yomonlik va razillikni yengadi hamda yaxshilik va poklikning mustahkam ildizlarini o‘rnatadi.
It assigns to him gains that are beyond anyone’s imagination, should he be victorious. Likewise, his loss, should he be defeated, is beyond anyone’s reckoning. Thus, Islam steers man’s fighting ability to this on-going battle which asserts the humanity of man, giving him his special position among the rest of creatures. Thus, the highest aim for man on earth is to achieve victory against his enemy, Satan. Once he does, he overcomes evil and wickedness and establishes firm roots of goodness and purity.
Sura endi Iso haqida so'zlaydi: uning haqiqati va u targ'ib qilgan narsalar haqida, shuningdek, uning vaqtidan oldin ham, keyin ham uning xalqi unga nisbatan qanday ixtilofga tushgani haqida.
The surah now speaks about Jesus, stating the truth about him and what he preached, and how his people differed about him, both before and after his time:
Iso alayhissalom aniq dalillar bilan kelganida, u dedi: "Men sizlarga hikmat bilan keldim va sizlar ixtilof qilayotgan ba'zi narsalarni sizlarga aniq bayon qilish uchun keldim."
When Jesus came with clear signs, he said: 7 have come to you with wisdom, and to make clear to you some of that on which you differ.
Shuning uchun Allohdan qo'rqinglar va menga ergashinglar. Albatta, Alloh mening Rabbim va sizning Rabbingizdir:
Therefore, fear God and follow me. God is my Lord and your Lord:
yolg'iz Unga ibodat qiling. Bu to'g'ri yo'ldir. Lekin mazhablar o'zaro ixtilofga tushib qolgan. Zolimlarga, og'ir kun keladigan azobdan vayl bo'lsin!
so worship Him alone. This is a straight path. Yet are the sects at variance among themselves. Woe, then, to the wrongdoers for the painful suffering that will befall them on a grievous day.
Shunday qilib, Iso o'z xalqiga aniq belgilar bilan keldi: bu Xudo unga bergan mo'jizalar ham, to'g'ri yo'lga boshlaydigan ta'limotlar ham edi. U o'z xalqiga dedi: "Men sizlarga donolik bilan keldim. Donolik berilgan kishi, shubhasiz, yaxshilikning ko'p qismiga erishgan bo'ladi, u xavfsiz bo'ladi va o'z yo'lida ishonchli bo'ladi." Isoning da'vati ularga o'zaro ixtilof qilgan ba'zi masalalarni ham oydinlashtirdi. Darhaqiqat, ular Muso shariatining ko'p jihatlarida ixtilof qilishdi va bu ixtiloflari ularni bir-biriga dushman guruhlarga bo'lib yubordi.
Thus, Jesus came to his people with clear signs, whether miracles God granted him or teachings that lead along the right way. He said to his people: 'I have come to you with wisdom . Whoever is granted wisdom is indeed granted much of what is good, and he is safe and assured of his way. Jesus’ mission also clarified for them some of the questions over which they differed. Indeed, they differed on many aspects of the law of Moses, allowing their variances to split them into hostile factions.
Iso ham ularni Alloh taolodan qo'rqishga va U tomonidan ularga yetkazilgan Ilohiy xabarga itoat etishga chaqirdi. U tavhid tamoyilini hech qanday murosasiz, to'liq aniqlik bilan e'lon qildi: "Alloh mening Robbim va sizning Robbingizdir. Shunday ekan, faqat Unga ibodat qilinglar" (64-oyat). U hech qachon "Men Xudoman" yoki "Men Xudoning o'g'liman" demagan. U o'zi bilan Xudo o'rtasida, Xudoning bandasi bo'lishidan boshqa hech qanday munosabat borligini hech qachon aytmagan. Bundan tashqari, u o'z xabari egri va xatosiz to'g'ri yo'lni belgilab berishini bayon qildi. Biroq, undan keyin kelganlar ko'p bahslashdilar va o'zlaridan oldingilar kabi guruhlarga bo'linib ketdilar. Bu bilan ular zolim bo'ldilar, hech qanday ishonchli ma'lumotga tayanmay.
Jesus also invited them to maintain their fear of God and to obey him in the Divine message he delivered to them. He declared the principle of God’s oneness in full clarity, admitting no compromise in it: “God is my Lord and your Lord: so worship Him alone.” (Verse 64) He never said that he was God, nor that he was God’s son. He never made any reference to any relationship between him and God other than that of his being God’s servant. Furthermore, he stated that his message demarcated a straight path without bend or error. Yet those who came after him disputed much, splitting into factions like those who preceded him. In this they were wrongdoers, relying on no sure information.
Shuning uchun ogohlantirish: «Bas, zolimlarga o‘sha alamli kunning azobidan halokat bo‘lsin» (65-oyat).
Hence, the warning: “Woe, then, to the wrongdoers for the painful suffering that will befall them on a grievous day” (Verse 65)
Isoning xabari Isroil o'g'illariga yo'naltirilgan edi. Ular uni rimliklarning xo'rlovchi qulligidan qutqarish uchun kelishini kutib turishgan edi. Ammo u kelganida, ular uni inkor etib, unga qarshi chiqdilar. Hatto uni xochga mixlatish uchun fitna uyushtirdilar. Iso ularni ko'plab mazhablarga bo'lingan holda topdi, ularning eng muhimlari quyidagilar edi:
Jesus’ message was addressed to the Children of Israel. They were awaiting his coming to save them from their humiliating bondage to the Romans. Yet when he came, they denied and opposed him. Indeed, they even plotted to get him crucified. Jesus found them divided into numerous sects, the most important of which were as follows:
1. Sadduqiylar, ularning nomi Zadok nomidan olingan bo'lib, uning avlodlari Dovud va Sulaymon davridan beri Ibodatxona ustidan nazoratni saqlab kelgan.
1. The Sadducees, named after Zadok, whose family retained custody of the Temple since the time of David and Solomon.
Ularning qonuniga ko‘ra, u Muso alayhissalomning akasi Horun (Aaron) avlodidan bo‘lishi kerak edi. Chunki ibodatxona (Ma'bad) qo‘riqlash huquqi Horunning avlodlariga tegishli edi. Shunday lavozimni egallagan ular ibodat marosimlarining tafsilotlariga juda qattiqqo‘l bo‘lib, har qanday chetga chiqishni qoralar edilar. Shunga qaramay, shaxsiy masalalarda ular beparvo bo‘lib, hayotning lazzatlaridan bahramand bo‘lar edilar. Ular Qiyomat kuni bo‘lishini inkor etar edilar.
According to their law, he must have been a descendant of Aaron, Moses’ brother. For, custody of the Temple belonged to Aaron’s descendants. Holding such an office, they were very strict on detailed worship rituals, denouncing any deviation. Nevertheless, in personal matters, they were lax, enjoying life’s pleasures. They denied the Day of Resurrection.
2. Farziylar. Ular Sadduqiylar bilan tortishib, ularning ibodat marosimlariga qat'iy rioya qilishlariga e'tiroz bildirar va Qiyomat kunini inkor etardi. Ularga xos eng keng tarqalgan xususiyat dunyoviy lazzatlarga e'tiborsizlik edi, garchi ularning ba'zilari o'z bilimlari bilan faxrlanardi. Iso bunday munosabatni qoralagan.
2. The Pharisees. They were in dispute with the Sadducees, objecting to their strict observation of worship rituals while denying the Day of Resurrection. Their most common characteristic was their disregard of worldly pleasures, even though some of them took pride in their knowledge. Jesus denounced such an attitude.
3. Samariyaliklar. Ular yahudiylar va ossuriyaliklarning aralashmasidan iborat edi.
3. The Samaritans. They were a mixture of Jews and Assyrians.
Ular faqat Tavrot, ya'ni Eski Ahdning dastlabki besh kitobiga ishonishgan. Ular boshqa yahudiylar tomonidan o'z muqaddas kitoblarining bir qismi sifatida qabul qilingan keyingi kitoblarni inkor etishgan.
They believed only in the Pentateuch, or the first five books of the Old Testament. They denied the later books accepted by other Jews as part of their scripture.
4. Essenlar, yoki Essenliklar. Ular boshqa yahudiy mazhablaridan ajralib yashab, ayrim falsafiy ta'limotlar ta'siriga tushgan edi.
4. The Essenes, or Essenians. These were influenced by some philosophical doctrines, living in isolation of other Jewish sects.
Ularning mazhabi zohidona va qat'iy tartibga solingan edi.
Theirs was an ascetic, strictly organized sect.
Bundan tashqari, yahudiy e'tiqodlari va an'analarida ko'p chalkashlik keltirib chiqargan boshqa ko'plab mazhablar ham bor edi. O'sha davrdagi yahudiylar rimliklar ostida xo'rlikka chidardilar va Masih qo'lidan qutqarilishini kutardilar. Masih, Iso Masih, ularning oldiga kelib: "Alloh" o'rniga "Xudo mening Rabbim va sizning Rabbingizdir, shuning uchun faqat Unga ibodat qiling", deb e'lon qilganida va bag'rikenglik hamda ruhoniylik qonunini targ'ib qilganida, uni marosimlarga eng katta ahamiyat beradigan kasbiy ruhoniylar qarshi chiqdilar. Uning ular haqida shunday degani rivoyat qilinadi: "Ular og'ir yuk bo'lgan yukni ko'tarib, odamlarning yelkasiga qo'yadilar. Lekin ularni ko'chirish uchun barmoqlarini ham qimirlatishni xohlamaydilar. Ular odamlarning e'tiborini tortish uchun hamma narsani qiladilar. Peshonabandlarini katta qilib, ro'mollarining chetidagi chig'anoqlarini uzun qiladilar. Ziyofatlarda sharafli o'rinni va ibodatxonalarda oldingi o'rinlarni yaxshi ko'radilar."
In addition, there were numerous other sects that gave rise to much confusion in Jewish beliefs and traditions. The Jews at the time tolerated humiliation under the Romans, and awaited their deliverance at the hands of the Messiah. When the Messiah, Jesus Christ, came to them declaring that God is my Lord and your Lord: so worship Him alone, and preaching a law of tolerance and spiritualism, he was opposed by the professional clerics who gave paramount importance to rituals. He is reported to have said about them: “They make loads that are hard to carry and lay them on the shoulders of the people. However, they are not willing to lift a finger to move them. They do everything to attract people’s attention. They make their headbands large and the tassels on their shawls long. They love the place of honour at dinners and the front seats in synagogues.
Ular bozorlarda salom berilishini va odamlar ularni "Rabbiy" deb chaqirishini yaxshi ko'radilar." (Matto 23:4-7) U ularga quyidagicha murojaat qilgani ham keltiriladi: "Ey ko'r yo'lboshchilar! Siz sharobingizdan pashshani süzib olasiz, lekin tuyani yutib yuborasiz. Sizlarga voy, ey kotiblar va farziylar! Ey ikkiyuzlamachilar! Siz piyola va idishlarning tashqi tomonini tozalaysiz."
They love to be greeted in the marketplaces and to have people call them Rabbi.” (Matthew 23: 4-7) He is also quoted as addressing them thus: “You, blind guides! You strain gnats out of your wine, but you swallow camels. How horrible it will be for you, scribes and Pharisees! You hypocrites! You clean the outsides of cups and dishes.
Lekin ichkarisi ochko'zlik va nazoratsiz istaklarga to'la. Ey ko'zi ojiz farisiylar! Avval piyola va idishlarning ichini tozalang, shunda tashqarisi ham toza bo'ladi. Vayroningiz bo'lsin, ey kotib va farisiylar! Ey ikkiyuzlamachilar! Siz tashqarisi chiroyli ko'rinadigan, lekin ichi o'liklarning suyaklari va har xil nopoklikka to'la oqlangan qabrlarga o'xshaysiz.3 (Matto 23: 24-27)
But inside they are full of greed and uncontrolled desires. You blind Pharisees! First clean the inside of the cups and dishes so that the outside may also be clean. How horrible it will be for you, scribes and Pharisees! You hypocrites! You are like whitewashed graves that look beautiful on the outside but inside are full of dead peoples bones and every kind of impurity.”3 (Matthew 23: 24-27)
Bugungi kunda Iso (alayhissalom)ning bu so'zlarini va shunga o'xshash matnlarni o'qiganimizda, ular barcha dinlarning kasbiy ruhoniylariga qanchalik mos kelishini anglaymiz. Ularning hammasi bir xil turdagilardir.
When we read today these words of Jesus (peace be upon him) and similar texts, we realize how applicable they are to professional clerics of all religions. They are all of the same type.
Iso alayhissalomning dunyodagi muddati tugadi va u Rabbisi huzuriga ketdi. Keyinchalik uning izdoshlari guruhlar va firqalarga bo‘linib ketdi: ba’zilari uni ilohga aylantirdi; ba’zilari uni Xudoning o‘g‘li qilib qo‘ydi; boshqalari esa Xudoni uchlik sifatida tasavvur qildi, uning uchdan biri Iso ekan. Shunday qilib, Iso alayhissalom targ‘ib qilgan Xudoning yakkaligi haqidagi sof tushuncha yo‘qolib ketdi, xuddi shuningdek, uning odamlarni faqat Xudoga ibodat qilishga, Unga sof holda bo‘ysunishga chaqirig‘i ham unutildi.4
Jesus’ term on earth came to its end and he went to his Lord. Later, his followers split into groups and factions: some made him a deity; some made him the son of God; others make God a trinity of three one of whom is Jesus. The pure concept of God’s oneness preached by Jesus has, thus, been lost, as also his call on people to worship God alone, pure in their submission to Him.4
"Biroq, guruhlar o'zaro ixtilof qildilar. Zolimlarga, alamli bir kunning azobi tufayli voy! (65-oyat)" Shu sababli, butparast arablar Payg'ambar ﷺ bilan Iso haqida bahslashdilar, o'z dalillarini bu guruhlarning uning haqida to'qigan va o'ylab chiqargan rivoyatlariga asoslab.
“ Yet are the sects at variance among themselves. Woe, then, to the wrongdoers for the painful suffering that will befall them on a grievous day." (Verse 65) Then the pagan Arabs disputed with the Prophet concerning Jesus, basing their argument on what these different factions fabricated and weaved of legends about him.