4.3 Qiyin vazifa - Usul at-tafsir | Quran Course

4.3 Qiyin vazifa - Usul at-tafsir | Quran Course

Bu chaqiriqlar shunchaki bo‘sh so‘zlar emas edi, ularni yolg‘on chiqarishga intiluvchi hech kim yo‘q edi. Payg‘ambar (r) ning yakka Allohga iymon, barcha shakllardagi butparastlikni bekor qilish va qullar bilan ularning xo‘jayinlari tengligi haqidagi da’vati Makka jamiyatining butun ijtimoiy-iqtisodiy tuzilmasini, xususan, Payg‘ambar (r) kelib chiqqan hukmron Quraysh qabilasining mavqeini xavf ostiga qo‘ydi. Arabistonning savdo markazi, shu bilan birga ma’naviy markazi bo‘lgan Makka Islomning tarqalishini to‘xtatishni qattiq istardi. Ammo Payg‘ambarning raqiblari harakatni bostirish uchun faqat Payg‘ambar (r) va uning izdoshlari odamlarga o‘qib berayotgan suralardan biriga o‘xshash bitta sura tuzib berishlari kifoya edi. Bir qator quraysh notiqlari va shoirlari Qur’onga taqlid qilishga urinishdi, ammo muvaffaq bo‘lolmadilar. Shundan so‘ng ular uni Islomga da’vat qilishni to‘xtatishi evaziga unga katta miqdorda boylik, ularning ustidan hukmronlik mavqeini va qavmning eng olijanob hamda eng go‘zal ayollarini taklif qilishga o‘tdilar. U esa ularga Fussilat surasining dastlabki o‘n uch oyatini o‘qib berdi, to ular to‘xtashni so‘ragunlaricha.47 Quraysh, shuningdek, Islomni qabul qilgan qullari va qarindoshlarini ularni yana butparastlikka qaytarish umidida qiynoqqa solishga ham o‘tdi. Keyinroq ular Payg‘ambar (r), uning izdoshlari va qabilasi Banu Hoshim a’zolariga qarshi iqtisodiy boykot e’lon qilib, ularni ochlik bilan bo‘ysundirishga urindilar. Ammo bu reja ham oxir-oqibat muvaffaqiyatsizlikka uchradi. Nihoyat, ular uning uyida o‘ldirish rejasini tuzdilar: har bir quraysh qabilasidan qurollangan yigitlarni yuborib, uning o‘ldirilishi uchun javobgarlik barcha qabilalar o‘rtasida taqsimlansin, shunda Payg‘ambarning qabilasi qasos olishi imkonsiz bo‘lib qolsin.

These challenges were not just empty words with no one caring to prove them wrong. Prophet Muhammad’s (r) call to monotheism, to the abolition of idolatry in all its forms, and to the equality of slaves and their masters threatened the whole socio-economic framework of Makkan society in general, and the position of the ruling Qurayshee tribe from which the Prophet (r) came in particular. Makkah, the trading center of Arabia, as well as its spiritual center, desperately wanted to stop the spread of Islaam. Yet all that the Prophet’s opponents had to do to crush the movement was to make up a single soorah like any one of those which the Prophet (r) and his followers were reciting to the people. A number of Qurayshee orators and poets tried to imitate the Qur’aan, but they failed. They then resorted to offering him vast amounts of wealth, the position of king over them, and the most noble and beautiful of their women in exchange for his promise to stop inviting people to Islaam. He responded to them by reciting the first thirteen verses of Soorah Fussilat, until they asked him to stop.47 The Quraysh also resorted to torturing their slaves and relatives who had embraced Islaam in a vain attempt to cause them to revert to paganism. Later they organized an economic boycott against the Prophet (r), his followers and the members of his clan, Banoo Haashim, in an attempt to starve them into submission. But even this plan eventually failed. Finally, they plotted to kill him in his home by sending armed young men from each of the clans of Quraysh in order that the guilt of his murder be shared by all the clans, making revenge by the Prophet’s clan impossible

Ba'zilar Qur'onning beqiyosligi (i'joz) o'ziga xos emas, deb taxmin qilishadi, chunki ulug' ingliz shoirlari — Shekspir, Chaucer yoki istalgan tildagi buyuk shoirlar — o'z zamondoshlaridan keskin farq qiladigan, o'ziga xos uslubga ega bo'lishadi. Biroq, masalan, bugungi yetakchi shoir Shekspir asarlarini chuqur o'rganib, Shekspir uslubida eski siyoh bilan eski qog'ozga sonet yozib, uni Shekspirning yo'qolgan she'ri deb da'vo qilsa, adabiy olam hatto sinchiklab tekshirgandan keyin ham bu da'voni, ehtimol, qabul qilar edi. Demak, eng buyuk shoirlarning ham uslubi qanchalik noyob bo'lmasin, xuddi mashhur rassomlarga taqlid qilinganidek, ularga ham taqlid qilish mumkin.48

It has been suggested that the inimitability of the Qur’aan is not necessarily unique, for great English poets like Shakespeare, Chaucer, or great poets in any language tend to have distinctly unique styles which set them apart from their contemporaries. However, if, for example, some leading poet of today were to make an in-depth study of Shakespeare’s writings and write a sonnet in Shakespeare’s style in old ink and on old paper, then claim that he had discovered a lost poem of Shakespeare’s, the literary world would probably accept this claim, even after careful study. Thus, even the greatest of poets could be imitated, no matter how unique his style was, just as the famous painters have been imitated.48

Qur’on esa bu darajadan ancha yuqoridir, chunki asrlar davomida uning suralarini soxtalashtirishga urinishlar qilingan, ammo hech biri jiddiy tekshiruvdan o‘tolmagan. Yuqorida aytib o‘tilganidek, Qur’onga taqlid qilish istagi uning nozil bo‘lgan davrida, adabiy mahorat eng yuqori cho‘qqiga chiqqan paytda, boshqa har qanday davrga qaraganda kuchliroq bo‘lgan, ammo bunga muvaffaqiyatli urinish bo‘lmagan.

The Qur’aan, however, is way above this level, as attempts to forge chapters have been made throughout the ages, yet none has withstood close scrutiny. And, as was mentioned before, the incentive to imitate the Qur’aan was more intense during the time of its revelation when literary skills were at their peak than at any other time, yet there was no successful attempt.