“Ey Payg‘ambar! Allohdan qo‘rqing va kofirlarga hamda munofiqlarga itoat etmang. Albatta, Alloh hammasini biluvchi, hikmat egasidir”. Sizga Rabbingiz tomonidan vahiy qilinganlarga ergashing; albatta, Alloh qilayotgan ishlaringizdan xabardordir. Alloh'ga tavakkal qiling; Alloh tavakkal qilishga eng loyiq zotdir”. (1-3-oyatlar) Shu tarzda yangi tug‘ilgan musulmon jamoasining ijtimoiy va axloqiy hayotining ayrim jihatlarini tartibga soluvchi sura boshlanadi. Bu boshlanish Islom tizimining mohiyati va uning asosidagi tamoyillar haqida bizga ma’lum narsalarni aytib beradi. Islom shunchaki amrlar va nasihatlar, odob-axloq va ahloqiy qadriyatlar, yoki qonun-qoidalar to‘plami, yoki an’analar va amaliyotlar emas. Bularning barchasi Islomga kiradi, ammo ular Islomning butun mohiyatini tashkil etmaydi. Islom — Allohning irodasiga bo‘ysunish, Uning amrlariga itoat etish, Uning taqiqlaridan saqlanish, boshqa hech qanday tizimga tayanmay va boshqa yo‘lni tanlamay, Uning yo‘lida bo‘lish istagidir. Asosan, bu insoniyatning hayotini va yashayotgan yerini, shuningdek, boshqa sayyoralar va yulduzlarni, hatto biz hech narsa bilmaydigan olamlarni ham boshqaruvchi umumiy ilohiy qonunga bo‘ysunishini qabul qilishdir. Shuningdek, inson sifatida yagona to‘g‘ri tanlovimiz Allohning buyurganini qilish, Uning man etganidan qaytish, Uning ato etganini olish va Uning natijalarini kutishdir, degan qat’iy ishonchdir. Qonunlar, qoidalar, an’analar, odob-axloq va ma’naviy qadriyatlar aynan shu asosiy qoidaga tayanadi. Bularning barchasi imonning va Allohga bo‘ysunishning amaliy ifodasidir. Islom — ma’lum ijtimoiy tartibni o‘rnatuvchi qonunlar tizimini belgilaydigan e’tiqoddir.

“Prophet! Have fear of God and do not yield to the unbelievers and the hypocrites. God is certainly All-Knowing, Wise. Follow what is revealed to you by your Lord; for God is well aware of all that you do. Place your trust in God; for God alone is worthy of all trust.” (Verses 1-3) Thus begins the sūrah which regulates certain aspects of the social and moral life of the newly born Muslim community. It is a beginning that tells us something about the nature of the Islamic system and its underlying principles. Islam is not merely a set of directives and admonitions, or manners and moral values, or a collection of laws and regulations, or traditions and practices. All these are included in Islam, but they do not make up Islam in its totality. Islam means submission to God’s will, a willingness to obey its orders, observe its prohibitions, looking up to no other system and adopting no other way. It is essentially an acceptance that mankind are subject to the overall divine code that governs their life and the earth they live on, as well as other planets and stars, and indeed governs the whole universe including the realms we know nothing about. It is also a certainty that as humans the only choice we should make is to do what God orders, refrain from what He forbids, take what He makes available and await the results He brings about. This is the basic rule on which are then established laws, regulations, traditions, manners and moral values. All these represent the practical manifestation of faith and submission to God. Islam is a faith that lays down a code which puts in place a specific social order.

Sura endi oilani asos qilish uchun ba'zi odatlarni bekor qilishga o'tadi: "Va sizlar zihor qilgan xotinlaringizni onalaringizga aylantirmagan. Shuningdek, O'zi o'g'il bolalikka olganlaringizni haqiqiy o'g'illaringiz qilmagan. Bular faqat og'zingiz bilan aytgan so'zlaringizdir. Holbuki, Alloh haqni aytadi va U to'g'ri yo'lga boshlaydi." Ularni otalarining nomi bilan chaqiringlar, bu Alloh huzurida adolatliroqdir. Agar ularning otalarini bilmasangiz, ularni dindagi birodarlaringiz va do'stlaringiz deb biling. Qalblaringiz niyat qilgan narsa bundan mustasno, xato qilganingizda sizlarga gunoh yo'q. Alloh albatta Mag'firatli va Rahmlidir." (4-5-oyatlar) Note: "Alloh" is used here as the Uzbek rendering of "God" per the rules, and "zihor" follows the Uzbek term for the pre-Islamic divorce formula, which is retained as the original's concept.

The sūrah now moves on to abolish certain practices in order to make the family the basis of the community: “Nor does He make your wives whom you declare to be as unlawful to you as your mothers’ bodies truly your mothers. Likewise, He does not make your adopted sons truly your sons. These are only words you utter with your mouths, but God says the truth and He alone shows the right path. Call them by their fathers’ names; that is more just in God’s sight. If you do not know who their fathers are, then treat them as your brethren in faith and your proteges. You shall not be blamed if you make a mistake, but for what your hearts intend. God is indeed Much-Forgiving, Merciful.” (Verses 4-5)

Johiliyat davrida erkak xotiniga: "Sen menga onamning orqasi kabisan", derdi, bu esa uning unga turmushga chiqishini taqiqlashni anglatardi. Shu lahzadan boshlab ular o'rtasidagi jinsiy munosabat incest sanalardi. Biroq ayol osilib qolardi: na talоq qilingan bo'lib boshqa erkakka turmushga chiqa olardi, na erining qonuniy munosabatidagi xotin bo'lardi. Bu johiliyat davridagi ayollarga nisbatan qo'llanilgan zulmning bir ko'rinishi edi. Islom ijtimoiy munosabatlarni qayta tashkil eta boshlagach, oilani har bir yangi avlod sog'lom muhitda ulg'ayadigan asosiy ijtimoiy birlik qilib belgilagach, ayollarga nisbatan bunday adolatsizliklarni bartaraf etishga va oilaviy munosabatlarga adolat asosi hamda yengil, xotirjam muhit berishga katta ahamiyat qaratdi. Uning yangi qonunlaridan biri shu oyat edi: "U sizlar zihor qiladigan xotinlaringizni onalaringizga aylantirmadi. Ular sizlarning onalaringiz emaslar" (4-oyat). Odamning og'zidan chiqqan so'zlar haqiqatni o'zgartirmaydi. Onalar va xotinlar mutlaqo boshqacha, munosabatning mohiyatini esa bir so'z bilan o'zgartirib bo'lmaydi. Shu sababli, bunday gap, ya'ni zihor, xotinni erига onasidek abadiy harom qilib qo'ymas edi.

In pre-Islamic days a man would say to his wife, ‘you are to me like my mother’s back’, which meant that she was forbidden for him to marry. From that moment sex between them was regarded as incestuous. Yet she remained suspended: she was neither divorced such that she could marry another man, nor married having a lawful relationship with her husband. This was one aspect of the cruelty to which women were subjected in pre-Islamic days. As Islam started to reorganize social relations, making the family the basic social unit where each new generation grows in a sound environment, it attached great importance to removing such injustices against women and to giving family relations a basis of fairness and an easy, relaxed atmosphere. One of its new laws was “Nor does He make your wives whom you declare to be as unlawful to you as your mothers’ bodies truly your mothers.” (Verse 4) The words a man utters do not change facts. Mothers and wives are totally different, and the nature of a relationship cannot be changed by the uttering of a word. Therefore, a pronouncement like this, or żihār, did not make a wife permanently forbidden to her husband as if she were his mother.

Xuddi shunday, bolani asrab olish odati ham oilaning va jamiyatning asosidagi kamchiliklarni aks ettirardi. Arablar iffatni juda qadrlasalar-da, ular nasab-nasl bilan faxrlanishlari umumiy ma'lum bo'lsa-da, unga teskari yo'nalishda harakat qiladigan boshqa hodisalar ham mavjud edi. Bular umuman qabul qilingan edi, ammo nufuzli oilalarda va qabilalarda bunday emas edi. Darhaqiqat, ba'zi kishilar kimning farzandi ekanligini bilmasdi.

Similarly, the practice of adopting a child reflected flaws in the foundation of the family and society. Although chastity was highly valued by the Arabs who, as is widely known, took pride in their ancestry, there were other phenomena that moved in the opposite direction. These were generally accepted, but not in the prominent families and clans. Indeed, some individuals could not tell who their fathers were.

Bundan tashqari, agar biror kishi bu "o'g'il bolalar"dan birini yoqtirib qolsa, uni o'z o'g'li deb ataб, farzandlikka olishi mumkin edi, shunda ikkalasi bir-biriga meros qoldirardi. Bu hol haqiqiy otalari hatto ma'lum bo'lgan kishilarga ham nisbatan qo'llanardi. Shu jihatdan ular ham farzandlikka olinishi mumkin edi. Bu, ayniqsa, asirlarga nisbatan shunday edi: qabilaga qarshi yurish yoki urush paytida bolalar yoki yoshlar asirga olinganda, agar biror kishi bunday asirni farzandlikka olmoqchi bo'lsa, u bu farzandlikka olishni e'lon qilardi va asir uni farzandlikka olgan otasining o'g'li sifatida tanilardi. Shunda u o'g'il bo'lishning imtiyozlaridan foydalanar va o'g'ilning burchlarini bajarishga majbur bo'lardi.

Furthermore, if a man liked one of these ‘off-spring’, he could adopt him, calling him his son, and the two would then inherit each other. The same applied to some people whose real fathers were even known. In this respect, they too could be adopted. This was particularly so with captives, when children or adolescents were taken captive in a raid on a clan or during a war. If a man then wished to adopt such a captive, he would declare such adoption, and the captive would then be known as a son of his adopting father. He would then enjoy the privileges of being a son and was required to fulfil his duties as a son.

Ulardan biri Kalb qabilasidan bo'lgan arab Zayd ibn Ḥārisa edi. U johiliyya davrida yoshligida asirga olinib, keyin Ḥakīm ibn Ḥizomga sotilgan. Ḥakīm uni xolasi Xadīja ga sovg'a qilgan. Xadīja Payg'ambar ﷺ bilan turmush qurganida, Zaydni unga sovg'a qilgan, lekin Zaydning otasi va amakisi uning ozod qilinishi uchun Payg'ambar ﷺ ga murojaat qilishgan.

One of these was Zayd ibn Ĥārithah, of the Arab tribe of Kalb. He was taken captive when young in pre-Islamic days, then sold to Ĥakīm ibn Ĥizām who gave him as a gift to his aunt Khadījah. When she was married to the Prophet, she gave him Zayd as a gift, but Zayd’s father and uncle appealed to him for Zayd’s release.

Adoptsiyani bekor qilgach, sura braterlik instituti — muhojirlikdan keyin, Muslimlar Makkadan Madinaga ko‘chib kelganlaridan so‘ng Islom tomonidan o‘rnatilgan institutni — bekor qilishga o‘tadi. Bu o‘z qarindoshlarini va mol-mulkini Makkada tark etgan muhojirlar ahvolini, shuningdek, Islomni qabul qilgani sababli oilalari bilan aloqasi uzilgan Madinadagi musulmonlar ahvolini hal qilish uchun amaliy chora edi. Shu bilan birga, Payg‘ambarimizning barcha mo‘minlar ustidan shaxsiy hokimiyati ta’kidlanadi va u barcha qon qarindoshlaridan yuqori o‘ringa qo‘yiladi ﷺ; uning xotinlari esa barcha mo‘minlarning ruhiy onalari sifatida ko‘rilishi kerak: “Payg‘ambar mo‘minlarga o‘z nafslaridan ham haqliroqdir; uning xotinlari ularning onalaridir. Qon qarindoshlari Xudoning hukmiga ko‘ra, boshqa mo‘minlardan [Madinadagilardan] va [Xudo yo‘lida] hijrat qilganlardan ko‘ra bir-birlariga ko‘proq haqlidirlar. Shunday bo‘lsa-da, yaqin do‘stlaringizga mehr-oqibat bilan muomala qilishingiz kerak. Bu Xudoning hukmida yozib qo‘yilgan.” (6-oyat)

Having abolished adoption, the sūrah moves on to put an end to the brotherhood institution, established by Islam following the migration of the Muslims from Makkah to Madinah. This was a practical measure to address the situation of those immigrants who had abandoned their relations and property in Makkah, and the situation of Muslims in Madinah whose relations with their families were severed as a result of their embracing Islam. At the same time, the Prophet’s personal authority over all believers is emphasized and given a higher position than all blood relations, while his wives are to be seen as the spiritual mothers of all believers: “The Prophet has more claim on the believers than they have on their own selves; and his wives are their mothers. Blood relatives have, according to God’s decree, a stronger claim upon one another than other believers [of Madinah] and those who have migrated [for God’s sake]. Nonetheless, you are to act with kindness towards your close friends. This is written down in God’s decree.” (Verse 6)

Muhojirlar, ya'ni Makkadan Madinaga hijrat qilgan musulmonlar ketganda, ular hamma narsani ortda qoldirishga majbur bo'ldilar: qarindoshlari, qabilalari, mol-mulki, rizqi, do'stlari va hayot xotiralari o'rniga imonlarini afzal ko'rdilar. Ular bularning barchasidan imon uchun voz kechdilar. Shunday qilib, o'zlariga eng aziz bo'lgan narsalardan, jumladan, o'z oila a'zolaridan ham voz kechib qilgan hijratlari imonning insonning butun vujudini qanday egallashiga amaliy namuna bo'ldi. Ular islomiy shaxsning yaxlitligiga amaliy misol ko'rsatdilar va Qur'oni karimdagi quyidagi so'zni tasdiqladilar: {Alloh hech bir odamning ichida ikki yurak yaratmagan}. (4-oyat)

When the Muhājirīn, i.e. the Muslims from Makkah, left for Madinah, they had to leave everything behind, preferring their faith to their relatives, clans, property, livelihood, friends, and life memories. They abandoned all this for their faith. Their migration in this way, abandoning all that was dear, including their own families, provided an example of how faith grips one’s whole being. They provided the practical example of the integrity of the Islamic personality, confirming the Qur’ānic statement: “Never has God put two hearts in one man’s body.” (Verse 4)

Shu bilan birga, u Payg‘ambarning barcha musulmonlar ustidagi hokimiyatini qayta ta’kidladi, bu esa unga qon-qarindoshlik da’vosidan ham, hatto insonning o‘z istak va xohishlaridan ham yuqori bo‘lgan da’voni bergan: “Payg‘ambar mo‘minlarga ularning o‘z nafslaridan ham ko‘proq haqlidir.” (6-oyat) Islom, shuningdek, Payg‘ambarning xotinlarini barcha mo‘minlarga ruhiy onalar qilib qo‘yadi: “Uning xotinlari esa ularning onalaridir.” (6-oyat)

At the same time, it re-emphasized the Prophet’s authority over all Muslims, which gave him a higher claim than that of blood, indeed one that is higher than one’s own wishes and desires: “The Prophet has more claim on the believers than they have on their own selves.” (Verse 6) Islam also makes the Prophet’s wives spiritual mothers to all believers: “and his wives are their mothers.” (Verse 6)

Payg'ambarimizning barcha musulmonlar ustidan bo'lgan hokimiyati to'liq va keng qamrovlidir. Shu bois, bu ularning butun hayot tarzini belgilab berishini ham o'z ichiga oladi. Ular Xudo unga vahiy qilgan narsaga muvofiq, u tanlagan narsadan boshqasini o'zlari uchun tanlay olmaydilar. Sahih hadislardan birida Payg'ambar ﷺ shunday deganlari rivoyat qilinadi: "Sizlardan hech kim mening xabarimga tobe bo'lmaguncha, haqiqiy mo'min bo'la olmaydi." Bu shunchalik keng qamrovliki, hatto ularning shaxsiy his-tuyg'ularini ham o'z ichiga oladi: Payg'ambar ﷺ ularga o'z jonlaridan ham azizroqdir. Shunday ekan, mo'minlar o'z xavfsizliklarini uning xavfsizligidan ustun qo'ymaydilar va yuraklarida hech kimni uning oldiga qo'ymaydilar. Bu haqda ko'plab sahih hadislar bor, biz bu yerda ulardan faqat ikkitasini keltiramiz: "Sizlardan biringiz men unga jonidan, mol-mulkidan, farzandlaridan va butun insoniyatdan ko'ra aziz bo'lmaguncha, haqiqiy imonga erisha olmaydi." "Umar Payg'ambarga ﷺ dedi: "Xudo haqqi! Men sizni o'zimdan boshqa har kimdan ko'ra ko'proq sevaman." Payg'ambar ﷺ dedilar: "Yo'q, Umar! Men sizga o'z jonizdan ko'ra aziz bo'lishim kerak." Shunda Umar javob berdi: "Xudoning Elchisi! Men sizni hamma kishidan, jumladan o'zimdan ham ko'proq sevaman." Payg'ambar ﷺ dedilar: "Endi to'g'ri tushundingiz, Umar." Bu shunchaki bir so'z aytish emas. Bu shunday yuksak me'yorki, odamlar unga faqat o'z tabiatlariga chuqur singib ketgan nafs muhabbatidan xalos etuvchi, yuraklari oldiga yuksak ufqlarni ochuvchi maxsus ilohiy ta'sir bilan erishishlari mumkin. Haqiqatan ham, inson o'zini tasavvur qilganidan ham ancha ko'p sevadi. Biz o'z nafs muhabbatimizni nazorat qila oldik, deb o'ylashimiz mumkin.

The Prophet’s authority over all Muslims is comprehensive. Inevitably, this includes charting a complete way of life for them. They cannot choose for themselves anything other than what he chooses for them in accordance with what God reveals to him. In an authentic ĥadīth, the Prophet is quoted as saying: “No one of you is a true believer until his preferences are subject to my message.” This is so pervasive as to include their own feelings whereby the Prophet (peace be upon him) is dearer to them than their own lives. Thus, believers do not prefer their own safety to his, and they do not place anyone ahead of him in their hearts. Authentic aĥādīth speaking of this are many, and here we give just two examples: “None of you attains to true faith until I am dearer to him than his own soul, his property, offspring and all mankind.” “`Umar said to the Prophet: ‘By God! I love you more than I love anyone other than my own self.’ The Prophet said: ‘No, `Umar! I should be dearer to you than your own self.’ Then `Umar rejoined: ‘Messenger of God! I love you more than anyone else, including myself.’ The Prophet said: ‘You have got it now, `Umar.’ This is not some mere utterance of a word. It is a standard, an extremely high one that people cannot attain to without possessing a special touch that opens a sublime horizon before their hearts, purging them of the self love that is deeply rooted in their very natures. Indeed, human beings love themselves far more than they can imagine. We may think that we have managed to bring our self love under control.

Yuqoridagi sura Xudoning qaroriga ishora qilib, Uning bu tizimni doimiy qilishni iroda qilganini aytadi. Sura umuman payg‘ambarlar bilan, xususan, Muhammad ﷺ va boshqa qat’iy azmli elchilar bilan Xudoning ahdiga murojaat qiladi. Bu ahd ularni inson hayoti uchun Xudoning qonunlarini o‘z ichiga olgan xabarni yetkazishga, uni amalga oshirishga va o‘zlariga yuborilgan xalqlar orasida targ‘ib qilishga majbur qiladi. Ular buni bajargach, odamlar ilohiy hidoyatga bo‘lgan munosabatlari, iymon yoki kufr uchun o‘zlari javobgar bo‘ladilar. Xudoning elchilari Uning xabarini ularga yetkazganidan keyin, ilohiy hidoyatga ergashmaslik uchun ularning hech qanday asoslari qolmaydi: “Biz barcha payg‘ambarlardan qat’iy va’da oldik: sendan, [Muhammad] ﷺ, Nuh, Ibrohim, Muso va Maryam o‘g‘li Iso ham shular jumlasidandir. Ulardan og‘ir va qat’iy ahd oldik. Xudo rostgo‘ylardan ularga topshirilgan haqiqat haqida so‘raydi. Kofirlar uchun esa U alamli azob tayyorlagan.” (7-8-oyatlar)

Referring to God’s decree that He willed it to be the permanent system, the sūrah refers to His covenant with prophets in general, and with the Prophet Muĥammad and other messengers of firm resolve in particular. This covenant commits them to deliver God’s message containing His code for human life, and to implement and advocate it among the communities to which they were sent. When they have done so, people will then be responsible for their own attitudes towards divine guidance, and for their belief or disbelief. They are now accountable for themselves having no justification whatsoever for not following divine guidance after God’s messengers delivered His message to them: “We did accept a solemn pledge from all the prophets: from you, [Muĥammad], and from Noah, Abraham, Moses and Jesus son of Mary. From all did We accept a weighty, solemn pledge. God will question the truthful about the truth [entrusted to them]. He has prepared painful suffering for the unbelievers.” (Verses 7-8)

Shunday qilib, Nuhdan tortib Muhammadgacha, barcha payg'ambarlarning oxirgisi bo'lgan zot (ularning hammasiga salom bo'lsin), bir xil qolgan yagona ahd yoki va'da bor edi. Bu bitta ahd, bitta tizim va har bir payg'ambar zimmasiga olgan bitta amonat edi. Ushbu ikki oyat ahdni umumiy tarzda bayon etadi: "Biz barcha payg'ambarlardan qat'iy va'da oldik." So'ngra Qur'on nozil qilingan va xabari butun insoniyatga qaratilgan Elchiga aniq ishora qilinadi: "sizdan, [ey Muhammad]", keyin esa qat'iy va mustahkam irodaga ega bo'lgan boshqa elchilar eslatiladi. Muhammaddan oldin buyuk ilohiy xabarlar topshirilgan zotlar ular edi: "Nuhdan, Ibrohimdan, Musodan va Maryam o'g'li Isodan." Keyin sura ahdning o'zini tasvirlaydi: "Ulardan qat'iy va og'ir va'da oldik." Bu yerdagi ahd tavsifi unga aniq va mustahkam shakl beradi. Darhaqiqat, bu Alloh bilan Alloh vahiyini qabul qilish, xabarlarini yetkazish va qonunlarini o'rnatish uchun tanlagan zotlar o'rtasidagi va'da edi, ular esa o'zlariga topshirilgan amonatga doimo sodiq bo'lishga majbur edilar.