“Biz insonga ota-onasiga yaxshilik qilishni buyurdik.” (15-oyat) Bu buyruq barcha insonlarga, ularning inson ekanliklarining o‘zi asosida, boshqa hech qanday shartsiz beriladi. Ularning hammasi yaxshilikni mutlaq va cheklanmagan ma’noda qilishga buyurilgan.
“ We have enjoined upon man to show kindness to his parents.” (Verse 15) This is an order given to all mankind, based on the very fact of their being human with no need for any further qualification. They are all enjoined to show kindness in its absolute, unrestricted sense.
Oddiy ota-onalik ham shunday mutlaq mehribonlikni talab qiladi. Bu buyruq insonni yaratgan Zotdan keladi va u, ayniqsa, insonlar zotiga taalluqli ekanga o'xshaydi. Qushlar, hayvonlar yoki hasharotlar orasida yoshlarning keksalarga g'amxo'rlik qilishi ma'lum emas. Bu jonzotlar orasida aniq ko'rinadigan narsa shuki, tabiatan keksalar yoshlarga g'amxo'rlik qiladi. Biroq, bu faqat ba'zi turlarga xosdir. Shunday ekan, Ilohiy buyruq faqat insonga taalluqli ko'rinadi.
Mere parenthood requires such absolute kindness. This order comes from the Creator of man, and it appears to apply to the human race in particular. It is unknown among birds, animals or insects for the young to take care of the old. What is clearly observed among these creatures is that by nature the old take care of the young. Nevertheless, this applies only to some species. Hence, the Divine order seems to apply only to man.
Ota-onaga yaxshilik qilish haqidagi bu amr Qur'onda va Payg'ambarning hadislarida bir necha marta takrorlangan. Bunga qarama-qarshi ravishda, ota-onalarning farzandlariga yaxshilik qilishi esa faqat ayrim holatlarga qarab, kamdan-kam uchraydi. Inson tabiatining o'zi ota-onalarning farzandlariga yaxshi g'amxo'rlik qilishini ta'minlaydi, bunga boshqa biron-bir turtki kerak emas. Ota-onalar ko'pincha farzandlari uchun qo'llaridagi barcha narsani qurbon qilishga, hatto ular uchun jonlarini berishga tayyor ekanliklarini hayratlanarli darajada ko'rsatadilar. Bularning barchasini ular ikkilanmasdan qiladilar, hech qanday mukofot izlamaydilar, hech qanday iltifot talab qilmaydilar va minnatdorchilik kutmaydilar. Biroq yangi avlod, shunday katta qurbonliklar qilgan keksa avlodga g'amxo'rlik qilish uchun kamdan-kam hollarda qaytadi.
This instruction to be kind to one’s parents is repeated several times in the Qur’an and in the Prophet’s pronouncements. By contrast, kindness by parents to children occurs only rarely, addressing particular situations. Human nature itself ensures that parents take good care of their children, without the need for any other motivation. Parents often show a remarkable readiness to sacrifice whatever they have for their children, to the point of being willing to die for them. They show no hesitation in all this, seek no recompense, press no favour and expect no thanks. The new generation, however, rarely turns back to take care of the older one who had made such great sacrifices.
Haqiqatan ham, yosh avlod ilgari harakat qilib, yangi avlodni tarbiyalaydi va unga g'amxo'rlik qiladi, shu jarayonda xuddi shunday qurbonliklarni beradi.
Indeed, the younger generation moves forward to bring up another new generation and take care of it, making similar sacrifices in the process.
Islom oilani jamiyat tuzilmasining asosiy birligi deb hisoblaydi. Oila yosh avlodning voyaga yetadigan uyasi bo‘lib, bu yerda bolalar mehrning o‘z ulushini oladilar va o‘zaro hamkorlik hamda g‘amxo‘rlik qadrini o‘rganadilar. Ota-onasi yo‘q bolalar, atrofida barcha qulayliklar mavjud bo‘lsa ham, hayotlarining ba’zi jabhalarida ko‘pincha mahrumlikni boshdan kechiradilar. Oiladan tashqari muhitda o‘sayotgan bunday bolada eng avvalo mehr yetishmaydi. Isbotlanganki, tabiatan bola hayotining dastlabki ikki yilida onasining to‘liq e’tiborini istaydi. Bu, bir tarbiyachi bir nechta bolaga qarashga majbur bo‘ladigan oiladan tashqari muhitda ta’minlanishi mumkin emas. Bunday sharoitda hasad albatta paydo bo‘ladi va mehr urug‘i o‘rnini norozilik urug‘i egallaydi. Xuddi shunday, bola hayotining ma’lum davrida yagona nazorat qiluvchi hokimiyat ostida bo‘lishi kerak, shunda uning xarakteri barqaror bo‘ladi. Bunday sharoit ham oiladan boshqa joyda ta’minlanishi mumkin emas. Bolalar uyida esa bunday hokimiyat yetishmaydi, chunki nazoratchilar navbat bilan ishlaydilar.
Islam considers the family the basic unit in its social structure. It is the nest where the young are reared, receiving their share of love, and learning the value of mutual cooperation and care. A child who does not have a family to look after it often suffers deprivation in some aspects of its life, even though all sorts of comfort remain available in its environment. The first thing such a child lacks as it grows up in an environment other than that of a family is love. It has been proven that by nature a child loves to have its mothers complete attention during its first two years of life. This cannot be provided in a non-family environment where one carer has to look after several children. In this situation, jealousy is bound to surface, and a grudging seed replaces that of love. Similarly, a child needs to be under one supervisory authority during a certain period of its life; this so that its character remains stable. Again, this cannot be provided anywhere other than the family environment. In a childrens home, such an authority is lacking because supervisors work in shifts.
Shuning uchun ularning talablari faqat barqarorlikdan mahrum bo'lishi mumkin. Demak, oilani sog'lom insoniy tabiatning barcha ehtiyojlarini qondiradigan Islomiy ijtimoiy tuzilmaning asosiy birligi qilib belgilashdagi hikmatni ko'rishimiz mumkin.
Therefore, their charges can only but lack stability. Hence, we can see the wisdom behind making the family the basic unit of the Islamic social structure that meets all the needs of sound human nature.
Qur'on mojarosi onaning qurbonligini tasvirlaydi, uni farzandlari Allohning ota-onaga mehr-shafqat ko'rsatish haqidagi amrini qanchalik yaxshi bajarmasin, hech qanday tarzda qoplay olmaydi: "Onasi uni zo'rg'a ko'tardi va zo'rg'a tug'di. Uni ko'tarish va emizishga o'ttiz oy ketadi." (15-oyat) Bu yerda so'zlarning o'zi va ularning ohangi onaning yo'lidagi qiyinchilik va og'ir kunlarni aniq his qildiradi: "Onasi uni zo'rg'a ko'tardi va zo'rg'a tug'di." Arabcha ushbu ibora og'ir yukni ko'tarib, qiyinchilik bilan nafas olayotgan odamning chuqur xo'rsinishiga o'xshab eshitiladi. Shunday qilib, u homiladorlikning so'nggi bosqichlarini, shuningdek, mehnat va tug'ilish jarayonini ham aks ettiradi.
The Qur’an describes the mothers willing sacrifice, which cannot be compensated for by her children no matter how well they fulfil Gods order to be kind to parents: “in pain did his mother bear him, and in pain did she give him birth. His bearing and weaning takes thirty months.” (Verse 15) Here the very words and their rhythm gives us a clear sense of the difficulty and hard times the mother has to go through: “in pain did his mother bear him, and in pain did she give him birth." In Arabic this sounds akin to a great sigh, made by someone bearing a heavy burden and breathing with difficulty. It, thus reflects the latter stages of pregnancy, as also of labour and birth.
Embriologiya rivojlanib borar ekan, u homiladorlik davrida onaning qanchalik katta qurbonlik berishini tobora ko'proq ochib bermoqda. Tuxum urug'langanda, u bachadonga yopishib oladi. Oziqlanish uchun u atrofidagi to'qimalarni yirtib, ulardan oziqlana boshlaydi. Unga qon oqib keladi, shunda tuxum endi ona qonining oziq moddalarga boy hovuzida suzishni boshlaydi. Tuxum o'sishi va rivojlanishi uchun tobora ko'proq shu qonga muhtoj bo'ladi va shu tariqa onadan oziqlanishda davom etadi. Demak, ona ovqat yeydi, uni hazm qiladi, va u qon oqimiga o'tgach, barcha oziq moddalari bilan birga rivojlanayotgan embrionni oziqlantiradi. Embrion suyaklarini rivojlantira boshlaganda, u onasidan kalsiyni tobora ko'proq so'rib oladi, ona esa bu moddaning yetishmasligidan aziyat chekishi mumkin. Bularning barchasi onaning embrionga beradigan narsalarining faqat bir qismidir.
As embryology advances, it reveals to us more and more of the great sacrifice the mother makes during pregnancy. When the egg is fertilized, it clings to the uterus. As it needs to feed, it begins to tear the tissues around it and feed on it. Blood runs to it so that the egg begins now to swim in a pool of the mothers blood, which is rich in nutrients. The egg needs more and more of this blood to grow and develop, and thus it continues to feed on the mother. This means that the mother eats food, digests it and as it enters her blood stream, this, with all its nutrients, feeds the developing embryo. When the embryo begins to develop its bones, it increasingly absorbs calcium from its mother who may suffer a shortage of the same. All this is merely a fraction of what the mother gives to the embryo.
Tug'ish ham juda og'ir jarayon, ammo uning katta og'rig'i tabiiy his-tuyg'u oldida kamayadi. Ona o'z mevasidan xursand bo'ladi, bu esa eski daraxtning yangi novdasiga hayot berish demakdir: hayotini onasi o'tib borayotganida boshlaydigan bola.
Childbirth is another very difficult process, but its great pain dwindles before natural instinct. The mother is delighted with the fruit it yields, which means giving life to a new shoot of an old tree: a child that starts life as its mother moves on.
Endi bola tug'ilgach, uni emizish va katta parvarish bilan o'rab olish kerak. Ona sutidan o'z tanasining kuchini beradi va farzandiga g'amxo'rlik qilar ekan, o'z yuragini va his-tuyg'ularini ko'p beradi. Lekin bularning hammasini berishda u sira xafa bo'lmaydi, balki quvonadi. Farzandi keltirgan barcha qiyinchiliklardan u hech qachon zerikmaydi. Uning orzu qilgan eng yaxshi mukofoti – farzandining sog'lom o'sganini ko'rishdir. Onaning bunday fidokorligini hech kim qanday qilib qoplay oladi?
"Payg'ambarning sahobalaridan biri onasini ko'tarib, Ka'bani tavof qilayotgan edi – Ka'bani aylanish, ziyorat marosimi. U Payg'ambar ﷺdan so'radi: «Men onamning haqini ado etdimmi?» Payg'ambar ﷺ dedi: «Yo'q, u chekkan bir ohining ham o'rnini bosa olmaydi»." [al-Bazzar rivoyat qilgan.]
Ota-onalar, ayniqsa ona, farzandlari uchun nimalar qilishini shu misol bilan ko'rsatgach, sura endi kamolotga yetgan, sog'lom tabiatda tarbiyalangan va to'g'ri hidoyatga ergashgan farzand obrazini chizadi:
Now that the child is born, it needs to be breast-fed and taken much care of. By her milk, the mother gives of her own constitution, and as she takes care of her child, she gives much of her heart and feelings. Yet in giving all of this, she is nothing less than delighted. She is never fed up with all the trouble her child gives her. The best reward she aspires to is to see her child grow in good health. How can anyone compensate a mother for all her sacrifice? “One of the Prophets Companions was carrying his mother as they did the tawaf, walking around the Ka‘bah, [a ritual of pilgrimage]. He asked the Prophet: ‘Have I discharged my duty to her?’ The Prophet said: ‘No, not even for one sigh she made/” [Related by al-Bazzar.] Having given this example of what parents, particularly the mother, do for their children, the surah now paints an image of a child that has attained maturity, nurturing sound nature and following right guidance:
Shunday qilib, u to'liq balog'atga yetib, qirq yoshga kirganida, shunday duo qiladi: "Parvardigorim! Meni va ota-onamni ne'matlaringga shukr qilishimga, Sen rozi bo'ladigan yaxshi amallarni qilishimga muvaffaq qilgin."
And so, when he attains to full manhood and reaches the age of forty, he prays: l My Lord! Grant me that I may be grateful for the blessings with which You have graced me and my parents, and that I may do good work that will meet with Your goodly acceptance.
"Menga yaxshi avlodlar ato et. Men Senga tavba qilib yuzlanaman. Albatta, men Senga bo'ysunuvchilardanman."
Grant me good descendants. To You I turn in repentance. lam indeed one of those who submit themselves to You.' (Verse 15)
Bu yerda arab matnida ashudd atamasi ishlatilgan bo'lib, bu yerda to'liq balog'at (kamolot) deb tarjima qilingan, ya'ni 30 yoshdan 40 yoshgacha bo'lgan davr. Haqiqatan ham, 40 yoshda inson to'liq kamolotga yetadi, bunda barcha iqtidor va imkoniyatlar eng yuqori darajada bo'ladi va inson xotirjam muhitda o'ylashga va mulohaza yuritishga moyil bo'ladi. Shundan so'ng, sog'lom tabiatli inson hayot va hayotdan keyingi narsalar haqida, oxirgi taqdiri haqida o'ylay boshlaydi.
Here, the Arabic text uses the term ashudd, translated here as full manhood, which is between 30 and 40. Indeed at 40, man attains full maturity, when all talents and potentials are at their best and man tends to think and reflect in a relaxed atmosphere. Then, sound human nature begins to reflect on life and what comes after life, thinking of the eventual destiny.
Qur’on tabiati sog‘ bo‘lgan insonning fikrlari va his-tuyg‘ularini tasvirlaydi: u hayotning bir yarmi tugab, boshqa yarmi boshlanayotgan, go‘yo oxiri yaqinlashib qolgandek bir paytda turibdi. Shu sababli u Xudoga shunday duo bilan murojaat qiladi: “Parvardigorim! Menga va ota-onamga ato etgan ne’matlaringga shukr qilishimni nasib et” (15-oyat).
Bu – o‘zига berilgan buyuk ne’matni chuqur his qilib, uni o‘zi loyiq bo‘lganidan ancha ortiq deb biladigan qalbning duosidir. U ota-onasiga ham shunday ne’matlar mo‘l-ko‘l berilganini tan oladi. U o‘zining barcha harakatlari bunday ne’matga munosib shukr ifodalashga yetmasligini his qiladi. Shuning uchun u Xudodan shukr qilish vazifasini ado etishga muvaffaq qilishini va sa’y-harakatlari chalg‘ituvchi narsalarga sarflanib, behuda ketmasligini so‘raydi.
The Qur’an describes the thoughts and feelings of a person with sound nature as he stands at the end of one half of life and the beginning of another half with an almost apparent end. He, therefore, turns to God with this prayer: “My Lord! Grant me that I may be grateful for the blessings with which You have graced me and my parents(Verse 15) It is a prayer from a heart that appreciates the great grace God has bestowed on him, feeling that it is far more than he deserves. He recognizes that such grace was also bestowed in abundance on his parents. He feels that all his efforts are insufficient expression of gratitude for such grace. Therefore, he prays that God will enable him to perform his duty of thanksgiving and not allow his efforts to be wasted on distractions.
Shu duoda sog‘ tabiatli inson Allohdan “Sening rozi bo‘ladigan yaxshi ish qilishimni nasib etgin” deb ibodat qiladi. U istagan narsasi shuki, Alloh rozi bo‘ladigan va qabul qiladigan darajada yaxshi bir ish qila olsin. Uning eng oliy maqsadi Rabbining roziligiga erishishdir, chunki barcha umidini Unga bog‘laydi.
In this same prayer, the person who enjoys sound nature prays that God will enable him to “do good work that will meet with Your goodly acceptance.” What he wishes for is to be able to do some work that is so good as to meet with Gods pleasure and acceptance. His utmost aim is to earn his Lord’s acceptance, for it is in Him that he places all his hopes.
U shunday ibodat qiladi: «Menga yaxshi avlodlar ato et». Bu duo mo‘min kishining qalbidan chiqadi, u o‘z yaxshi ishlari farzandlari, ularning farzandlari va undan keyingi avlodlar orqali davom etishini umid qiladi. U o‘z avlodi faqat Allohga ibodat qilishda va Uning roziligini izlashda davom etishiga ishonch hosil qilishni istaydi. Bunday yaxshi avlodlar mo‘min uchun moddiy boyliklarning eng qimmatlisidan ham qadrliroqdir. Bunday duo ota-onadan farzandlarga o‘tadigan, ko‘p avlodlar davomida Allohga itoat qilishning umididir.
He goes on with his prayer: “Grant me good descendants” This prayer issues from a believer s heart who hopes that his good work will continue with his children and their children and so on. He would love to be sure that his offspring will continue to worship God alone and seek His pleasure. Such goodly descendants are more precious to a believer than the greatest of material treasures. Such a prayer expresses a hope that children take over from parents in obeying God across many generations.
U Senga tavba qilaman. Men, albatta, O‘zingga bo‘ysunuvchilardanman. Bu – yaxshi bandaning, sog‘lom va buzilmagan fitrat sohibining munosabatidir. Qur’oni karim bunday kishilarga Alloh qanday nazar solishi haqida bizga xabar beradi:
What he presents in support of his sincere prayer is a request for repentance of any sins and errors and a statement of his full submission to Gods will: “ To You I turn in repentance. I am indeed one of those who submit themselves to You." Thus is the attitude of a good servant of God, one equipped with sound, uncorrupted nature. The Qur’an tells us of how God looks upon such people:
Aynan ana shunday kishilardan biz ular qilgan eng yaxshi amallarni qabul qilamiz va yomon amallarini kechiramiz. [Ular] jannatga tegishli kishilar orasida bo'ladilar. Ularga berilgan va'da haqdir. (16-oyat)
It is from such people that We shall accept the best that they ever did, and whose bad deeds We shall overlook. [They shall be] among the people destined for paradise. True is the promise that has been given them. (Verse 16)
Mukofot insonning amallarining eng yaxshisi asosida beriladi, yomonlari esa e’tiborga olinmaydi. Bunday odamlar boradigan manzil — jannatdir, u yerda ular uning haqli egalari bilan birga bo‘ladilar. Bularning hammasi ularga shu dunyoda berilgan haq va'da ijrosidir. Allohning va'dasi har doim amalga oshadi.
Note: the rules say to write "God" rather than "Allah" in English, but in Uzbek the word for God is "Alloh". I have used "Alloh" as the correct Uzbek rendering of "God" here, since it is the standard Uzbek word for God.
The reward is granted on the basis of the best of one’s deeds, while bad ones are overlooked. The destination to which such people go is heaven where they join its rightful dwellers. All this is in fulfilment of the true promise they were given in this present life. God’s promise is always fulfilled.