Chunki gomoseksualizm eng yomon gunohlardan biri bo'lganligi sababli, uning belgilangan jazosi ham bu dunyoda ham oxiratda eng og'ir jazolardan biridir. Olimlar uning jazosi zino jazosidan og'irroq va qattiqroq ekanligi yoki ular bir xil ekanligi haqida ixtilof qilganlar. Abu Bakr As-Siddiq, Ali ibn Abu Tolib, Xolid ibn Al-Valid, Abdulloh ibn Az-Zubayr, Abdulloh ibn Abbos, Jobir ibn Zayd, Abdulloh ibn Umar, Az-Zuhriy, Rabi'a ibn Abu Abdir-Rahmon, Molik, Ishoq ibn Rohaveyh, Imom Ahmad va Shofi'iy barchasi gomoseksualizm uchun jazo har qanday holatda zino jazosidan, ya'ni o'ldirishdan og'irroq bo'lishi kerakligini aytganlar. Ato ibn Abu Rabah, Al-Hasan Al-Basriy, Sa'id ibn Al-Musayyab, Ibrohim An-Naxa'iy, Qatoda, Al-Avzoiy, Shofi'iyning ikkinchi fikri, Imom Ahmadning ikkinchi fikri, Abu Yusuf va Muhammad barchasi gomoseksualizm uchun jazo zino jazosiga o'xshash bo'lishi kerakligini aytganlar. Al-Hakim va Abu Hanifa gomoseksualizm uchun jazo faqat койишдан va tanbehdan oshmasligi kerak, deb aytganlar. Ular o'z fikrlarini shunga asoslaganlarki, Alloh yoki Uning Payg'ambari bunday yomon ish uchun belgilangan jazo qo'ymagan va bu inson tabiatiga yoqmaydigan va xohlanmaydigan ish. Ular shu sababli Alloh zino, o'g'rilik va sharob ichish uchun jazo belgilagan, ammo o'lik go'sht yeyish, qon ichish yoki cho'chqa go'shti yeyish kabi g'ayritabiiy ishlar uchun jazo belgilamagan, deb da'vo qilganlar. Biroq birinchi fikrda bo'lganlar — ya'ni olimlarning ko'pchiligining va Sahobalarning umumiy fikrini ifodalovchi qarash — ular aytadilar: "Gomoseksualizmdan ko'ra katta yomon ish yo'q; u shirkdan keyin turadi va, ehtimol, qotillikdan keyin ham", inshaalloh, buni keyinroq izohlaymiz. Ular aytadilar: "Alloh Lut qavmidan oldin dunyodagi hech bir qavmni bu katta gunoh bilan sinamagan va ularni hech bir boshqa qavm ko'rmagan tarzda jazolagan." Alloh ~ ularni halok qilishda bir nechta balolarni birlashtirdi: U ularning qishlog'ini ag'dardi va ularning ustiga, ularning har biri uchun belgilangan tartibda, toshlar yog'dirdi. Bu Sodom va Gomorra shaharlari aholisi uchun ularning yovuz jinoyati uchun qattiq jazo edi; chunki farishtalar ham, o'sha yovuz odamlar uchun belgilangan jazo ularga tegib qolishidan qo'rqib, koinotning chekka hududlariga qochadilar. Gomosekssual harakat sodir etilganda, yer o'z Rabbiga nola qiladi va shikoyat qiladi, tog'lar esa o'z o'rnidan deyarli siljiydi. Payg'ambar ﷺ ning sahih sunnati, sahobalar ~ amalda qo'llagan, gomosekssualning jazosi o'lim ekanini bayon qildi. Tasdiqlanganki, Xolid ibn al-Validiy ~ qishloqda bir gomosekssual erkakni topdi (rivoyatda aytilishicha: "ayollar bilan odatda qilinadigan usulda unga jinsiy harakat qilinayotgan erkak"), va Abu Bakr ~ ga xat yozdi. U esa boshqa sahobalar ~ning fikrini so'radi. Ulardan Ali ibn AbuOllib ~ eng qattiq fikrni bildirdi va dedi: "Bunday ishni bitta ummatdan boshqa hech bir ummat qilmagan, va Alloh ~ ularga nima qilganini bilasiz. Menimcha, uni olovga tashlash kerak." Shunda Abu Bakr ~ Xolidga (buni tushuntirib) xat yozdi va u shu odamni yoqtirib yubordi. Abdulloh ibn Abbos ~ dedi: "Qishloqdagi eng baland binoni topib, gomosekssualni uning tepasidan yuzi pastga qaratib tashlash, keyin esa uning ustiga toshlar yog'dirish kerak." Abdulloh ibn Abbos ~ bu jazoni Alloh ~ Lut qavmiga bergan jazodan keltirib chiqardi. Payg'ambar ﷺ ning: "Agar kimnidir Lut qavmi qilganidek ish qilayotganini topsangiz, uni qilgan kishini ham, unga qilinayotgan kishini ham o'ldiringlar" degan hadisini ham Abdulloh ibn Abbos ~ rivoyat qilgan. Payg'ambar ﷺ dedilar: "Alloh Lut qavmining ishini qilgan kishini la'natladi. Alloh Lut qavmining ishini qilgan kishini la'natladi. Alloh Lut qavmining ishini qilgan kishini la'natladi." Payg'ambar ﷺ zinokorni uch marta la'natlagan va boshqa katta gunohlarni qilganlarni ham bitta hadisda uch marta la'natlagan emas. Biroq, u ﷺ gomoseksualistlarni uch marta la'natlagan, bu ularning gunohining buyukligini ta'kidlash uchun! Alloh ﷻ zino haqida shunday degan: («Zinoga yaqinlashmang, chunki u katta gunoh va yomon yo'ldir») 3, gomoseksualizm haqida esa Lut ﷺ so'zlari bilan: («Sizlar olamlar ichida hech kim qilmagan eng yomon gunohni qilasizmi?») 4. Biz ko'ramizki, Alloh ﷻ zinoni noaniq ism bilan, boshqa gunohlar qatorida bir gunoh sifatida zikr qilgan, ammo gomoseksualizmni aniq artikl bilan zikr qilgan, bu gunohning to'liq ma'nosini ko'rsatish uchun. Alloh ﷻ bunday ishning yomonligini Lut qavmidan oldin boshqa hech bir ummatning bunday qilmaganligi bilan tasdiqlagan, deb aytgan: («olamlar ichida sizdan oldin hech kim qilmagan»), va uni dillarni va insoniy tabiatni nafratlantiradigan va jirkantiradigan tarzda tasvirlagan: («Albatta, sizlar ayollar o'rniga erkaklarga shahvat bilan yaqinlashasizlar»). 5

Since homosexuality is one of the most evil deeds , its prescribed punishment is one of the greatest punishments, both in this world and the Hereafter. The scholars have differed as to whether its punishment is greater and more severe than that of adultery, or that they are similar. Abu Bakr As-Siddiq, Ali bin Abi Talib , Khalid bin AI- Waleed, Abdullah bin Az-Zubayr, Abdullah bin Abbas , Jabir bin Zayd, Abdullah bin 'Umar, Az-Zuhari, Rabee'ah bin Abi Abdir-Rahman, Malik, Ishaq bin Rahawayh, Imam Ahmad and Shafii all stated that the punishment for homosexuality should be harsher than that of adultery, that is killing, in any case. 'Ata' bin Abi Rabah, Al-Hasan Al-Basri, Sa ' id bin Al- Musayyib, Ibrahim An-Nakha'i, Qatadah, AL-Awza' i, Shafii (his second opinion), Imam Ahmad (his second opinion), Abu Yusuf and Muhammad all stated that the punishment for homosexuality should be similar to that of adultery. Al-Hakim and Abu Haneefah have stated that the punishment for homosexuality should not go beyond censuring and chastisement, and have argued their opinion on the fact that Allah ~ or His Prophet ~ did not set a prescribed punishment for such evil act, and that it is an act which is neither favoured nor desired by human nature. They have claimed that it is for this reason that Allah ~ prescribed a punishment for adultery, theft, drinking wine, yet never prescribed a punishment for such abnormal acts as eating the dead, drinking blood, or eating pork. However, those who hold the first opinion - which is the opinion of the majority of the scholars and represents the overall opinion of the Companions - have said: "There is no greater evil deed than that of homosexuality; it comes after polytheism and also, perhaps, that of killing," as we shall clarify, inshallah. They said: "Allah ~ never tested any nation in the world, before the nation of Lot, with this great sin, then punished them in a manner not witnessed by any other nation before. Allah ~ combined several calamities in their destruction: He ~ over turned their village and rained down stones upon them, in a well ordered way, each one being destined for each and every individual among them. This was the severe punishment for the people in the towns of Sodom and Gomorah for their evil crime; for angels even flee to remote areas of this universe for fear that the punishment, set for those evil people, might touch them. The earth moans and complains to its Lord, and the mountains nearly move away from their set positions, when a homosexual act is committed. The authentic Sunnah of the Prophet ~' which the Companions~ put into practice, stated that a homosexual's punishment is death. It is confirmed that Khalid bin Al- Waleed ~ found a homosexual man in the countryside (the narration says: 'a man on whom a sexual act is practised in the manner (normally) practised on women'), and wrote to Abu Bakr ~ . The latter sought the opinions of the other Companions ~. of whom Ali bin Abi Talib ~ had the harshest opinion, saying: "No nation has done such an act except one, and you know what Allah ~ had done to them. I think he should be thrown into a fire." So Abu Bakr ~ wrote to Khalid (explaining this) and he had him burnt." Abdullah bin Abbas ~ said: "One should look for the highest building in the village and throw the homosexual from its summit, face down, followed by stones. " Abdullah bin Abbas ~ derived this punishment from that which Allah ~ had given to the people of Lot. It was also Abdullah bin Abbas who reported the Hadith in which the Prophet ~ said: "If you find anyone doing as Lot' s people did , kill the one who performs it as well as the one to whom it is done ." 1 The Prophet ~ said: "Allah has cursed the one who does the act of Lot's people . Allah has cursed the one who does the act of Lot's people. Allah has cursed the on e who does the act of Lot's people."2 The Prophet ~ never cursed the adulterer three times, and never cursed those who do other great sins three times, in one Hadith. However, he ~ uttered the curse on the homosexuals three times to put an emphasis on the greatness of their sin! Allah ~ said about adultery: ( Do not come near adultery; it is a great sin and an evil way) 3 and about homosexuality, in the words of Lut ~\ ( Do you commit the worst sin that none preceding you has committed in the 'Alamin (the world of mankind and jinn)? ) 4 We notice that Allah ~ used an indefinite noun to refer to adultery, as a sin among others, yet He ~ used the definite article to refer to homosexuality to show the full meaning of this sin . Allah ~ confirmed the evil of such an act in the fact that no other nation had done it before Lot's people, saying: ( none preceding you has committed in the 'Alamin ) and described it in a manner which is revolts and disgusts the hearts and human nature, saying: ( Verily, you practice your lust on men (instead of women)) . 5

Shunday qilib, bu ularning faqat shahvatni qondirish uchun bo‘lgan ehtiyojining mohiyatini ochib beradi. Bu esa erkaklarning ayollarga moyil bo‘lishining sababiga — ya’ni jinsiy qondirishga, turmush qurgan er-xotinlar o‘rtasida muhabbat va rahmatga erishishga, eng sharafli yaratilmish bo‘lgan insonni saqlab qoladigan naslni davom ettirishga, ayollarni himoya qilishga va boshqalarga — zid keladi. Gomoseksualistlar Alloh ~ erkaklarni yaratgan tabiiy yo‘lni o‘zgartirdilar — ya’ni erkaklar ayollarga ishtiyoq bilan intilishi kerak, erkaklarga emas. Ular bu tabiatga qarshi chiqib, o‘zlarini erkaklar bilan qondirishni afzal ko‘rdilar. Shu sababli Alloh ~ ularning uylarini va qalblarini ostin-ustin qildi, shaharlarini ag‘darib tashladi va ularni abadiy azobga yubordi. Alloh ~ ularni haddan oshish bilan ayblab: «Lekin siz haddan oshgan qavmsiz»{6} deb aytdi va ularni tavsiflab berdi.

Thus , this reveals the nature of their need for pure satisfaction of their lust, which is opposed to the reason for which men incline towards women - i.e. sexual satisfaction, the attainment of love and mercy among married couples, procreation which preserves the most dignified of all creations (mankind), safeguarding women, etc ... Homosexuals have changed the natural way in which Allah ~ created men - i.e. to have passion for women and not men. They go against this nature and prefer to satisfy themselves with men, and so Allah ~ turned their dwellings and their hearts up on them; turning their town upside down, and sending them to an ever lasting punishment. Allah ~ impeached them with transgression: ( But you are a people transgressing beyond bounds ) 6 , and described 7

...ular boshqa oyatda ularni yomonlikka berilgan xalq sifatida. Lut ~alayhis-salom~ning oldiga o'sha erkaklar yugurib kelib, uning (ikki) chiroyli mehmonlariga kirish imkonini berishini so'raganlarida, u ularga dedi: (Ey qavmim! Mana, mana bu qizlarim sizlar uchun pokroqdir (agar ularni qonuniy yo'l bilan nikohlasangiz)). U mehmonlari sharmandalikka qolishidan qo'rqib, qizlarini ularga nikohlab berishni taklif qildi: (Allohdan qo'rqing va mehmonlarim oldida meni sharmanda qilmang! Ichingizda aql-idrokli bir kishi yo'qmi?) Ular esa o'jarlik bilan javob berdilar: (Albatta, sen bilasanki, bizning qizlaringga hech qanday ehtiyojimiz va istagimiz yo'q, va sen aniq bilasanki, biz nimani xohlaymiz!). 9

them , in another Verse , as a people given to evil. When those homosexuals came running to Lot ~I, asking him to provide access to his (two) good looking guests, he told them: ( 0 my people! Here are my daughters; they are purer for you (if you marry them lawfully)) 8. He ~ ' offered to marry them to his daughters for fear of the disgrace that would have been brought upon him and his guests: (So fear Allah and do not disgrace me with regard to my guests! Is there not among you a single right- minded man?) They replied, stubbornly: (Surely, you know that we have neither any desire nor need of your daughters, and indeed you know well what we want!) . 9

U shunda u juda xafa bo'lib dedi: ("Keni menda sizlarga qarshi kuch bo'lsa edi yoki mustahkam tayanchga suyanib olsam edi")¹⁰. Shu xafali paytda Allohning Elchilari (Alloh tomonidan mehmon sifatida yuborilgan ikki farishta) unga o'zlarining haqiqiy mohiyatini va kelish sabablarini oshkor qildilar. Ular unga, uning yomon qavmi na ularga, na unga yetisholmasligini aytib dedilar: ("Ey Lut! Albatta, biz Rabbingiz tomonidan yuborilgan elchilarmiz!")¹

So he &i.§1 said, in a very distressful manner: ("Would that I had the strength to overpower you, or that I could betake myself to some powerful support") 10 • In that distressful moment, the Messengers of Allah (the two angels who were sent as guests by Allah) revealed to him their true nature and the reason for their visit. They informed him that his evil people would neither be able to reach them nor him, saying ("O Lot! Verily, we are the messengers from your Lord! 1

"Ular sizga yeta olmaydilar!") • Ular unga, uning yomon qavmiga tayinlangan azob haqida xushxabar berdilar va unga dedilar: ("Shunday ekan, oilangiz bilan kechaning bir qismida yo'lga chiqing va sizlardan hech kim orqasiga qaramasin; ammo xotiningiz (orqada qoladi), albatta, ularga tushadigan azob unga ham tushadi. Shubhasiz, tong ularning belgilangan vaqtidir. Tong yaqin emasmi?")1 Ularning belgilangan vaqti kelganda, barcha uylari ag'darilib, osmonga ko'tarildi, hatto farishtalar ularning itlarining vovullashini va eshaklarining qichqirig'ini eshitdilar. Allohning amri Uning Elchisi va Farishtasi Jabroil {Gabriel} alayhissalomga keldi, u esa ularni tepakalla ag'darib, ustiga pishgan loydan toshlar yog'dirdi. Bu azob odamlar uchun belgi, Allohdan qo'rqqan kishilar uchun ibrat va ularning gunohiga sherik bo'lganlar uchun ibratli jazo qilindi. Shuning uchun barcha shahvat va lazzatlar yo'qolib, faqat qayg'u va azob qoldi. Ularning shahvoniy lazzati qisqa muddatli bo'ldi, lekin jazosi abadiy bo'ldi. Ular o'z shahvatlariga berilib ketgan edilar, ammo o'zlarini azob yurtida, pushaymon foyda bermaydigan joyda topdilar. Ular do'zax olovida azoblanayotganda, ularga aytiladi: ("Siz u yerda uning issiqligini tatib ko'rasiz, va unga sabr qilasizmi yoki sabr qilmaysizmi, bari bir... Siz faqat qilgan ishlaringiz uchun jazolanasiz.")2

They shall not reach you!") • They gave him the glad tiding of the punishment set for his evil people, telling him: ("So travel with your family in a part of the night, and let not any of you look back; but your wife (will remain behind), verily, the punishment which will afflict them, will afflict her. Indeed, morning is their appointed time. Is not the morning near?")1 When their appointed time came, all their dwellings were uprooted and raised up into the sky, until the angels heard the barking of their dogs and the braying of their donkeys, and the Command of Allah im went to His Messenger and Angel, Gabriel &i.§1, who turned them upside down and then rained down upon them stones of baked clay. This punishment was made as a sign for mankind, a lesson for those mindful of Allah ~' and an exemplary punishment for those who share their transgression. Therefore, all the passions and satisfactions have gone, leaving just sorrow and torment. Their lustful satisfaction was short-lived but their punishment eternal. They were addicted to their lust, but when they came around, they found themselves in the land of punishment, in the place where regret was of no benefit to them. While they are being tortured in the Hell-Fire, it is said to them: ("You taste therein its heat and whether you are patient of it or impatient of it, it is all the same... you are only being requited for what you used to do.")2

Olimlar bu masala bo'yicha uchta fikrga ega: birinchidan, bunday ishni qilgan kishi jismoniy jazosiz intizomiy jazoga tortilishi kerak; bu Molik, Abu Hanifa va Shofi'iyning ikki fikridan biridagi qarashdir. Ikkinchidan, uning hukmi zino qilgan kishining hukmidir: agar uylanmagan bo'lsa, qamchilanadi, agar uylangan bo'lsa, toshbo'ron qilinib o'ldiriladi; bu Al-Hasanning fikri edi. Uchinchidan, uning hukmi gomoseksualning hukmidir; bu Imom Ahmadning fikri edi. Shunday qilib, jazo yo qaytarib bo'lmas o'limdir, yoki zino qilgan kishiga belgilangan jazodir. Uning jazosi o'lim jazosi bo'lishi kerak deganlar o'z da'volarini Abu Dovud rivoyat qilgan hadis bilan asoslaganlar. Ibn Abbos rivoyat qilishicha, Payg'ambar ﷺ shunday degan: "Kim hayvon bilan jinsiy aloqa qilsa, uni o'ldiringlar va hayvonni ham u bilan birga o'ldiringlar." Ular aytdilar: chunki bu noqonuniy jinsiy harakat, shuning uchun uning jazosi gomoseksualning jazosiga o'xshashi kerak. Unga belgilangan jazo bor deb hisoblamaganlar esa yuqoridagi hadisning zaif ekanini va agar u sahih bo'lganda, buni boshqacha izohlagan bo'lishlarini aytdilar. Ismoil ibn Sa'id Ash-Shalanji shunday degan: "Men Ahmaddan hayvon bilan jinsiy aloqa qilgan kishi haqida so'radim, lekin u biror fikr bildirmadi. U 'Amr ibn Abu 'Amrdan (u Ibn Abbosdan rivoyat qilgan) keltirilgan hadisni tasdiqlay olmadi." Tahoviy aytgan: "Bu hadis zaif, Ibn Abbos esa hayvon bilan jinsiy aloqa qilgan kishiga belgilangan jazo yo'q, degan fikrini allaqachon bildirgan." Abu Dovud esa Ibn Abbosning fikri bu hadisni zaiflashtiradi, dedi. Hayvon bilan jinsiy aloqa qilishning tabiiy jirkanchligi gomoseksualizmnikidan kuchliroq ekaniga shubha yo'q, ammo bu ikki ish odamlar tabiatiga ko'ra bir xil deb hisoblanadi degani emas; aslida, birini ikkinchisiga bog'lash qiyosiy baholashning noto'g'ri usulidir.

The scholars have three opinions regarding this matter: First, the doer of such act should be disciplined, without receiving any corporal punishment, which is the opinion of Malik, Abu Haneefah, and Shafii in one of his two opinions. Second, its ruling is that of the adulterer; to be flogged if he is unmarried, and stoned to death if he is married; which was the opinion of Al-Hasan. Third, its ruling is that of the homosexual, which was the opinion of Imam Ahmad. So the punishment is either irrevocable killing or the set punishment as given to an adulterer. Those who have said that his punishment should be capital punishment have argued their case with the Hadith reported by Abu Dawud, on the authority of lbn 'Abbas ~ that the Prophet ~ said: "Kill whoever has sexual intercourse with an animal , and kill the animal with him."3 They said that since it is an illegal sexual act, its punishment should be like that of a homosexual. Those who did not consider any prescribed punishment for it have stated that the above Hadith is weak, and that if it were authentic, they would have explained this differently. Isma'il bin Sa'id Al-Shalanji said: "I asked Ahmad about the one who had sexual intercourse with an animal, but he did not have any opinion. He could not confirm the Hadith of 'Amru bin Abi 'Amru (who reported from Ibn 'Abbas)." Tahawi has stated: "This Hadith is weak, and Ibn 'Abbas had already given his opinion that there is no prescribed punishment for the one who had sexual intercourse with an animal." Abu Dawud said that lbn 'Abbas's opinion weakens this Hadith. There is no doubt that the natural reprimand of having sexual intercourse with an animal is stronger than that of homosexuality, yet it does not mean that both acts are considered the same, regarding people's nature; in fact, relating one to the other is a wrong way to conduct comparative evaluation.

Lesbian sexual acts cannot be equated with homosexual ones, because there is no definite sexual intercourse in a lesbian act (no insertion of an organ into the private part). It has been reported in a Hadith: "If a woman has a sexual act with another woman, they are both adulterers." However, there is no prescribed punishment for such an act, because there is no "insertion." Nevertheless, the act is referred to as fornication in its broadest sense, such as the fornication of the eyes, hands, feet, or mouth. If it is confirmed, the Muslim scholars agree that the ruling regarding homosexuality with a slave is the same as the ruling regarding any other person. Whoever thinks it is lawful to commit a homosexual act with one's slave, using as an argument Allah's saying: {Except from their wives or (the slaves) that their right hands possess - for then, they are free from blame}, has simply compared his evil act with his right to have sexual intercourse with his slave-girl. Thus he is indeed a disbeliever, who should be given the opportunity to repent, just like the apostate; but if he does not repent, he should be executed. Therefore, the ruling and the subsequent punishment regarding a man's homosexuality with his slave is the same as if it had been done with any other person.

It is wrong to compare a lesbian act to a homosexual one, because there is no definite sexual intercourse in a lesbian act (no insertion of an organ in the private part). It was reported in a Hadith that " if a woman has a sexual act with another woman, they are both adulterers." However, there is no prescribed punishment for such an act, because there is no "insertion", while the act is referred to as an act of fornication in its broadest sense, such as: the fornication of the eyes, hands, feet or mouth. If it is confirmed, then the Muslim scholars are in agreement that the judgment regarding homosexuality with a slave is the same as the judgment regarding any other person, and so whoever thinks it is lawful to perform a homosexual act with one's slave, using, as an argument, Allah's Saying: ( Except from their wives or (the slaves) that their right hands possess - for then, they are free from blame)1 has simply compared his evil act with his right to have sexual intercourse with his slave-girl. Thus he is indeed a disbeliever, who should be given the right to repent, just like that of the apostate, but if he does not repent, he should be executed. Therefore, the judgment and subsequent punishment regarding a man's homosexuality with his slave is the same as if it had been done to any other type of person.

Ha, zararli virusni davolash mumkinmi? Ishq-muhabbat mastligiga botgan inson o'zini tiklab, qalbini yana egallay oladimi? Javob ijobiy, chunki bu ijobiy javob Hadisdan kelib chiqadi: "Alloh ~ nozil qilgan har bir kasallikka, U ~ shifoni ham belgilagan." 1 Shahvat bilan buzilgan qalb kasalini davolashning ikki yo'li bor: birinchidan, odat bo'lib qolmasdan oldin uning sababini to'xtatish; ikkinchidan, muammo inson fikrini egallab olmasdan oldin uni bartaraf etish. Ikkala yo'l ham Allohning ~ Yordamiga erishgan kishi uchun oson, ammo Alloh ~ tomonidan qo'llab-quvvatlanmagan kishi uchun qiyin. Bu holat qalbda o'rnashib qolishidan oldin uni to'xtatish yo'li — avvalgi boblarda zikr qilinganidek, ko'zni harom narsalardan tiyishdir, chunki nigoh Iblisning (Shayton) o'qlaridan biridir. Shuning uchun kim nigohini erkin qo'yib yuborsa, doimiy pushaymonga duchor bo'ladi. Ko'zni tiyishning ko'plab foydalari bor: (1) Bu Allohning ~ Amrlariga muvofiqdir va inson hayotida yaxshi imkoniyatdir. Darhaqiqat, bu dunyo va oxiratda insonga Allohning ~ Amrlariga iloji boricha rioya qilishdan foydaliroq narsa yo'q. (2) U Shaytonning zaharli o'qi nishonga — inson qalbiga yetib borishining oldini oladi. (3) U qalbni Allohning ~ uyg'un suhbatida saqlaydi. Ko'rish qobiliyatini barcha cheklovlardan xoli qilish, harom narsalarni ko'rish imkonini beradi, bu esa qalbni parokanda qilib, uni Allohdan ~ uzoqlashtiradi. Nigohni erkin qo'yib yuborish qalbning Allohdan ~ ajralishiga olib keladi. (4) U qalbni mustahkamlaydi va yengillashtiradi, xuddi nigohni bo'shatish uni zaiflashtirib, og'irlashtirgani kabi. (5) U qalbni yoritadi va shu sababli Alloh ~ nazarni pastga tushirish haqidagi amrdan so'ng nur haqidagi oyatni zikr qildi; U ~ dedi: («Mo''minlarga ayt, ko'zlarini pastga tushirsinlar va sharmgohlarini saqlasinlar»)2 so'ngra U ~ dedi: («Alloh osmonlar va yerning Nuridir. Uning Nuriga misol — devordagi tokcha va unda chiroq bordek»)3, ya'ni Uning Nuriga misol qalbdir; qachonki Uning mo''min bandasi Uning amrlariga va qaytariqlariga bo'ysunsa. Mo''minning qalbi yorishganda, u kishiga har tomondan yaxshi baxt yuzlanadi, ammo kishining qalbi zulmatda qolganda, u kishini har tomondan yomonlik va qiyinchilikning barcha turlari o'rab oladi. (6) U haqni nohaqdan ajratadigan to'g'ri farosat beradi. Shuja' al-Karamaniy shunday derdi: «Agar inson Sunnatga amal qilsa va Alloh ~ dan qo'rqsa, nazarini harom narsalardan pastga tushirib, faqat halol narsalarni ko'rsa, uning farosati uni aldamaydi». Inson Ilohiy amrlarga bo'ysunib, biror narsadan voz kechganida, Alloh ~ u kishi yo'qotganining o'rniga, qalbda yaxshi farosat paydo qilish orqali unga to'g'ri hukm berish ato etadi. (7) Inson qalbi mustahkamlik, quvvat va kuch topadi. Aytiladiki: «Kim o'z nafsiy istaklariga qarshi tursa, shayton uning soyasiga yaqinlashishdan qo'rqadi». Aksincha, o'z istaklariga ergashgan kishida past va xor nafs borligini ko'rasiz, bunday nafsni Alloh ~ Unga itoat qilmaganlarga beradi. Alloh ~ dedi: («Izzat, quvvat va sharaf esa Allohga, Uning Rasuliga va mo''minlarga xosdir»)1 va U ~ dedi: («Shuning uchun ojiz bo'lmang va qayg'urmang, agar haqiqatan mo''min bo'lsangiz, siz ustun bo'lasiz»)2. Iymon so'z va amalda bo'ladi; ichki va tashqi jihatdan; Alloh ~ aytganidek: («Kim izzat, quvvat va sharaf istasa, bilsinki, barcha izzat, quvvat va sharaf Allohnikidir. Unga yaxshi so'zlar ko'tariladi va solih amal uni yuksaltiradi»)3, ya'ni. Honor, power, and glory are sought by those who seek them through obedience to Allah (SWT), with good words followed by good deeds. In the supplication of Qunut, we ask Allah: "Surely, he to whom You show allegiance is never abased, and he whom You take as an enemy is never honoured." (8) It blocks the way for Satan to enter the heart. Indeed, Satan slips inside at the time of an unlawful look and goes straight to the heart, in an instant. Satan then begins to beautify an image before the one who gazes, in such a way that he or she becomes besotted with it, as the heart becomes inflamed with passion. For this reason, the punishment for those who desire to look at unlawful pictures is that Allah (SWT) would prepare for them, in the "interval world" (of the grave) between one's death and resurrection, a fire-pit into which their souls would be cast until the Day of Resurrection. This was reported by the Prophet ﷺ in an authentic Hadith (from Al-Bukhari and Muslim), following a vision that was given to him by Allah (SWT). (9) It helps the heart focus on its benefits, because letting the gaze loose would no doubt make the heart forget its duty, and would also give one's base self the chance to follow its own desires, away from the remembrance of its Lord. Allah (SWT) said: "Do not obey him whose heart We have made heedless of Our Remembrance, and who follows his own lusts, and whose affair has been lost." 5 (10) There is a way linking the eyesight to one's heart, so if one's heart is corrupted, the eyesight becomes corrupted, and vice versa. When one's heart is corrupted, it is no longer suitable to accommodate the Love and the Company of Allah (SWT). A second way to stop this disease before it settles in the heart is to occupy one's heart with the Love and Remembrance of Allah (SWT). It is only common sense that when the self unties its bond with a beloved subject, it searches for a replacement that is higher in status. Ammo bu ikki sifatga ega bo‘lishi lozim: birinchidan, sevishning maqbul va makruh darajalarini ajrata oladigan yaxshi mulohaza, shunda maqbul darajalar ichidan eng yuksagini, makruh darajalar ichidan eng pastini tanlab olish mumkin bo‘ladi va u o‘zini eng yuqori makruhdan saqlash uchun eng pastini ko‘tara oladi. Bu aqliy burchdir, shuning uchun kim buning aksini qiladigan bo‘lsa, u hayvonlardan ham past darajada bo‘ladi. Ikkinchidan, yaxshi tanlovni amalga oshirib, yomonini tark etishga qodir qiladigan kuchli irodaga ega bo‘lish kerak. Alloh ~ imomatni (islomdagi yetakchilikni) sabr-toqatli va yaqin ishonchli bo‘lganlardan boshqa hammadan inkor etdi; U ~ shunday deydi: {Ulardan, Bizning amrimiz bilan hidoyat beradigan peshvolar qildik, chunki ular sabr qilganlarida va Bizning oyatlarimizga qat’iy ishonganlarida.}1

Shuni tushunish zarurki, Allohning muhabbati harom narsalarga bo'lgan muhabbat bilan birga bo'la olmaydi; ular bir-biriga zid bo'lib, birlashtirib bo'lmaydi. Ulardan biri ikkinchisini albatta chiqarib yuboradi. Muhabbat kuchi faqat Allohga bag'ishlanishi kerak ~. Yolg'iz, hech qanday sherigi bo'lmagan holda; boshqa har qanday muhabbat faqat Allohning roziligi uchun bo'lishi kerak ~. Allohdan o'zgaga bag'ishlangan har qanday boshqa muhabbat egasi uchun azob bo'lib qoladi. Alloh ~ bu muhabbatda Uning yonida biror narsani sherik qilgan bandalarini kechirmaydi, lekin istagan kishisining boshqa gunohlarini kechiradi. Suratlarga bo'lgan muhabbat Allohning bandasi uchun foydali yoki zararli narsalarga bo'lgan muhabbatdan ortiq bo'ladi; shuning uchun u ikki muhabbatdan birini tanlashi kerak, chunki ikkalasi ham bir yurakda birga bo'la olmaydi. Kim Allohning muhabbatidan va Unga yetishish istagidan yuz o'girsa, Allohh uni boshqalarga bo'lgan muhabbat bilan sinaydi, bu botil muhabbat bilan bu dunyoda ham, oxiratda ham uni jazolash uchun. U uni butlarga bo'lgan muhabbat, yoki xochga bo'lgan muhabbat, yoki ayollarga/erkaklarga bo'lgan muhabbat, yoki qarindoshlarga bo'lgan muhabbat, yoki sharmandali va past narsalarga bo'lgan muhabbat bilan jazolaydi. Darhaqiqat, kim Allohni o'ziga Xudo qilib olmasa, o'z nafsining havasini o'ziga xudo qilib olgan bo'ladi. Alloh ~ aytdi: ({Nafsini o'ziga xudo qilib olgan kimsani ko'rdingmi? Alloh uni bilgan holda adashtirib qo'ydi, qulog'i va qalbiga muhr bosdi, ko'ziga parda tortdi. Endi Allohdan keyin kim uni hidoyat qiladi? Hali ham eslamaysizlarmi?})2

It is necessary to understand that the love of Allah cannot co- exist with the love of whatever is unlawful; they are opposites which cannot be combined. It is inevitable that one would expel the other. The power of love should be devoted to Allah ~ . Alone, with no partners; any other love should only exist for the Sake of Allah ~- Any other love, which is devoted to others besides Allah ~ . would become a torment for its possessor. Allah ~ does not forgive His Servants for associating anything with Him in this love, but forgives other sins of whomsoever He wills. The love of pictures exceeds the love of what is beneficial or non-beneficial for the Servant of Allah; therefore; he/she has to choose between these two loves, because both of them cannot co-exist in the same heart. Whoever turns away from the Love of Allah ~ and from the desire to meet Him, Allah ~ tries him/her with the love for others, to punish him/her with this invalid love, in this world and in the Hereafter. He ~ punishes him/her with the love of idols, or the love of the cross, or the love of women/men, or the love of relatives, or the love of what is disgraceful and vile. Indeed, whoever does not take Allah ~ as His God, has taken his/her vain desire as his/her god; Allah ~ has said: ( Have you see him who takes his own lust as his god? And Allah knowing such, left him astray, and sealed his hearing and his heart, and put a cover on his sight. Who then will guide him after Allah? Will you not then remember?)2

Ibodatning xarakterli belgisi sevgi bo'lib, sevilgan zotga bo'ysunish va o'zini xor tutish bilan birga keladi. Kim biror narsani sevsa va uning qalbi shunga bo'ysunsa, demak, uning qalbi aslida o'sha narsaga ibodat qilmoqda. Bu sevgining darajalari quyidagilardir: Muhabbat rishtasi (al-ialaq), uni rishta deb atashning sababi shuki, oshiq sevgan zotiga shunchalik mahkam bog'langan va shu bilan bo'yniga bog'lanib qolgan bo'ladi. Shiddatli muhabbat (al-garam), chunki bu sevgi sevilgan zotga to'kilib-sochilib turadi. Shaydolik (al-ishq), chunki bu sevgi qalbga juda yaqin yopishib oladi. Bu ma'noni Alloh ~ jahannamdagi kofirlarning azobini ta'riflash uchun ishlatgan: (Ularning azobi doimiy, uzilmas azobdir.)3 Ehtiroy (at-tatayyum) - sevgining haddan oshishi; bu ta'rif Allohning ~ Zotiga munosib emas. Intizorlik (ash-shavq) - qalbning sevgan zotiga qarab yo'l olishi; bu so'z Payg'ambar :i: ning Allohga ~ qilgan duolarida zikr etilgan: "Ey Alloh! Senden Sening yuzingni ko'rish shavqi va Sening vasling sari intilish bilan so'rayman."1 Payg'ambar :i: rivoyat qilishicha, Alloh ~ aytgan: "Meni ko'rishni orzu qiladigan solih bandalarimning ham intizorligi bor; lekin ularni ko'rish uchun Mening intizorligim ulardanikidan ham kuchliroqdir." Payg'ambar ~ hadisda aynan shu ma'noni nazarda tutgan: "Kim Allohni ko'rishni sevsa, Alloh ham uni ko'rishni sevadi."2 Olimlar (Kim Alloh bilan uchrashishni umid qilsa, Allohning muddati albatta keladi) oyatini sharhlab, aytganlar: Alloh ~ solih bandalarining Unga uchrashish uchun kuchli intizorligini bilgan va ularning qalblari Unga uchrashmaguncha to'liq hidoyat topmasligini bilgan. Shuning uchun ularning jonlarini tinchlantirish maqsadida, Unga uchrashishlari uchun belgilangan vaqtni tayinlagan. Eng yaxshi va eng totli hayot - Rabbisiga uchrashishni intizorlik bilan kutayotganlarning hayotidir. Ularning hayoti haqiqatan ham go'zal hayotdir, chunki bundan baxtliroq va osoyishtaroq hayot yo'q. Bu Alloh ~ aytgan go'zal hayotdir: (Erkak yoki ayol bo'lishidan qat'i nazar, mo'min holda yaxshi amal qilgan kishiga Biz albatta go'zal hayot ato etamiz.)4 Bu hayot mo'minlar va kofirlar, solihlar va zolimlar o'rtasida umumiy bo'lgan hayotni nazarda tutmaydi, masalan, yaxshi ovqat, kiyim-kechak, to'yлар - va ehtimol Allohning dushmanlari bu ne'matlarda mo'minlardan ham ko'proq bo'lishi mumkin. Allohning ~ zikr qilgan yaxshi hayoti - bu bandaning qalbi barcha amallarida faqat Unga, yolg'iz Unga rozilik topishga yo'naltirilgan hayotdir. Nabiy ﷺ Allohning ~ shunday deganini rivoyat qildilar: "Kim Mening sevimli bandamga adovat qilsa, men unga qarshi urush e'lon qilaman. Bandam Menga Men yuklagan farzlardan ko'ra Menga sevimliroq bo'lgan biron narsa bilan yaqinlashmaydi va bandam Menga nofilalar (ixtiyoriy ibodatlar) bilan yaqinlashishda davom etadi, shunda Men uni sevaman. Men uni sevganimda, u eshitadigan quloq, ko'radigan ko'z, uradigan qo'l va yuradigan oyoq bo'laman. U Mendan biror narsa so'rasa, albatta beraman, panoh so'rasa, albatta panoh beraman. Men Mening sodiq bandamning jonini olishdan ko'ra biror narsada ikkilanmayman: u o'limni yomon ko'radi, Men esa uni xafa qilishni yomon ko'raman, lekin bu unga zarurdir." 5 Ushbu hadisda Alloh ~ ikki narsaga bo'lgan sevgisining sabablarini belgiladi: Uning farz qilingan diniy farzlarini ado etish va nofilalar bilan Unga yaqinlashishga intilish. Inson Alloh ~ muhabbatidan kelib chiqib ixtiyoriy diniy amallarni (masalan, qo'shimcha namozlar va ro'zalarni) davom ettirsa, u Allohning sevimli bandalaridan biriga aylanadi va bu holatga yetgan odamning qalbi hech qachon Allohdan ko'ra boshqa birovni ko'proq sevishga yo'naltirilmaydi. Alloh ~ bu hadisda eshitish, ko'rish, qo'l va oyoqni alohida ko'rsatdi, chunki ular idrok va harakat vositalaridir. Eshitish va ko'rish qalb uchun irodani (biror amalni qilish yoki qilmaslik istagi), sevgi va nafratni keltirib chiqaradi; shundan so'ng inson qo'llari va oyoqlaridan foydalanadi. Agar insonning eshitishi va ko'rishi Allohni eslash (taqvo) bilan idrok etilsa, uning idroki yaxshi saqlanadi, sevgisi va nafrati ham yaxshi asranadi. Aynan Allohning o'z solih bandasi bilan birga bo'lishi maxsus bo'lib, bu quyidagi oyatlarda ta'kidlangan: {Qayg'urma, albatta, Alloh biz bilan birgadir}¹ ({Alloh muhsinlar bilan birgadir})² ({Albatta, Alloh Undan qo'rqqanlar va muhsin bo'lganlar bilan birgadir})³ ({Sabr qil. Albatta, Alloh sabr qiluvchilar bilan birgadir})⁴ ({Yo'q, albatta, mening Rabbim men bilan birgadir. U meni hidoyatga boshlaydi})⁵ ({Qo'rqmang, albatta, Men ikkovingiz bilan birgaman, eshitaman va ko'raman})⁶ — bu Muso (Musa) va Horun (Horun)ga xitob qilingan so'zlar. Aynan Allohning bu birgaligi mo'minning barcha murakkab vaziyatlarini yengillashtiradi va uning barcha qo'rquvlarini xavfsizlik va xotirjamlikka aylantiradi. Allohning birgaligi bilan mo'min barcha tashvish va xavotirlarini yengib o'tadi, shu sababli uzoq va erishib bo'lmas ko'ringan narsalar yaqin va erishiladigan bo'lib qoladi. Allohning birgaligisiz esa insonning qalbi suvdan chiqqan baliqqa o'xshab qoladi: suvga qaytguncha bezovta bo'lib, qiynalib yotadi, suvga tushgach esa yana hayotga qaytadi. Alloh ~ barcha yaratiqlari ichida eng ulug' va Unga eng sevimli bo'lgan Elchisi Muhammad ﷺ ni ibodatning eng yuksak darajasida — ya'ni odamlarni Allohga ibodat qilishga da'vat etishda — zikr etdi. Yolg'iz holda va o'zining payg'ambarligini e'lon qilishi, Alloh ~ aytganida: (Allohning bandasi (Muhammad :I) Unga (Rabbisi – Allohga) ibodat qilib tik turganida, ular (jinnlar) uning atrofida zich olomon bo'lib, bir-birining ustiga yopishgandek to'planishdi (Payg'ambarning tilovatini tinglash uchun)) 7 (Agar Biz Bandamiz (Muhammad :I)ga nozil qilgan narsa haqida shubhada bo'lsangiz, unga o'xshash bir sura keltiring) 8 (Bandasi (Muhammad :I)ni kechasi Al-Masjid al-Haromdan Al-Masjid al-Aqsoga sayohatga olib borgan Zot pokdir va yuksakdir) 9 Alloh ~ O'z mavjudotini faqat Unga, Unga sherik keltirmasdan ibodat qilishlari uchun yaratdi, chunki bu Unga bo'lgan muhabbat va itoatning eng mukammal shakli £dir. Bu haqiqiy Islom, Ibrohim ~1 ning dinidir, Alloh ~ aytganidek: (Kim o'zini ahmoqqa solmasa, Ibrohimning dinidan kim yuz o'giradi? Albatta, Biz uni dunyoda tanladik va oxiratda u, albatta, solihlar qatorida bo'ladi. Rabbisi unga: "Taslim bo'l (ya'ni musulmon bo'l!)" degan paytda, u: "Men olamlar Rabbiga (inson, jin va mavjud bo'lgan barchasining Rabbiga) taslim bo'ldim", degan. Ibrohim bu taslimlikni o'z o'g'illariga va Ya'qub (Yoqub)ga vasiyat qilib: "Ey o'g'illarim! Alloh sizlar uchun Haqiq dinni tanladi, shuning uchun siz faqat musulmonlik e'tiqodida o'lasiz", degan. Yoki Ya'qubga o'lim yaqinlashganda siz guvoh bo'lgan edingizmi? U o'g'illariga: "Mendan keyin nimaga ibodat qilasizlar?" degan paytda, ular: "Sening Xudoyingga, ota-bobolaring Ibrohim, Ismoil va Ishoqning Xudosiga – yagona Xudoga ibodat qilamiz va biz Unga (Islomda) taslim bo'lgunimizcha", deyishdi.) Shu sababli, barcha gunohlarning eng yomoni shirkdir, uning asosi esa butun muhabbatni Allohga bag'ishlamaslikdir. Alloh ~ aytdi: (Odamlardan ba'zilari Allohdan boshqalarni (ibodat uchun) Unga teng qilib oladilar. Ularni Allohni sevgandek sevadilar. Ammo iymon keltirganlar Allohni yanada ko'proq sevadilar.) Haqiqiy ibodatni Allohga sherik keltirish orqali amalga oshirib bo'lmaydi, mana shu muhabbatda. Bu Allohning roziligi uchun sevishga zid bo'lib, Allohga ibodat qilishning asosiy jihatlaridan biridir. Aslida, Payg'ambar ﷺni sevish, yoki aniqrog'i, uni o'zimizdan, otalarimizdan va o'g'illarimizdan ham ustun ko'rib sevish imonni to'ldirish uchun zarurdir, chunki Payg'ambar ﷺni sevish Allohni sevishning bir qismidir. Payg'ambar ﷺ aytdilar: "Kimda (quyidagi) uch fazilat bo'lsa, u imonning shirinligini topadi: (1) Alloh va Uning Rasuli unga boshqa hamma narsadan aziz bo'lsa; (2) kimni sevsa, faqat Allohning roziligi uchun sevsa; (3) kufrga (dinsizlikka) qaytishni, xuddi o'tga tashlanishni yomon ko'rganidek, yomon ko'rsa"³. Payg'ambar ﷺ aytdilar: "Kim Allohning roziligi uchun sevsa, Allohning roziligi uchun yomon ko'rsa, Allohning roziligi uchun bersa va Allohning roziligi uchun tutsa, u komil imonga ega bo'ladi"⁴. Bunday muhabbat Allohni sevishning shartlaridan biri bo'lib, u qanchalik kuchli bo'lsa, uning poydevori shunchalik mustahkam bo'ladi.