Ushbu parcha birinchi navbatda nikoh yakunlanmagan holda ajratilgan ayollarga oid umumiy qoida bilan boshlanadi. Undan keyin Payg‘ambarning ﷺ o‘z oilasi hayotiga oid bir qator qoidalar keladi, jumladan, uning xotinlari va umuman erkaklar o‘rtasidagi munosabat, musulmonlarning Payg‘ambar ﷺ uylariga qanday munosabatda bo‘lishi kerakligi hamda Alloh taolo Elchisining ﷺ uyiga ato etgan izzat va uning farishtalar hamda yuqoridagilar nazarida qanday e’zozlanishi haqida so‘z boradi. Parcha Payg‘ambarning ﷺ xotinlari, qizlari va barcha musulmon ayollarga qaratilgan umumiy buyruq bilan yakunlanadi. Ularga chiqqanlarida tashqi kiyimlarini o‘zlari ustiga tushirib olish buyuriladi, shunda ular iffatli ayollar sifatida tanib olinadi. Shunday qilinganda, ayollarni ozor berib, bezovta qilib yurgan munofiqlar va boshqa buzuq odamlar, yomon xulqli erkaklar ularga yaqinlashmaydi. Parcha, shuningdek, munofiqlar va mish-mishlarni tarqatuvchilarga ogohlantirish bilan tugaydi: agar ular musulmon ayollarni bezovta qilish va ranjitishdan to‘xtamasalar, Madinadan haydab chiqarilishlari aytiladi.

This passage begins with a general rule concerning women who are divorced before their marriage has been consummated. This is followed by a number of rules relating to the Prophet’s own family life, including the relationship between his wives and men generally, how Muslims should approach the Prophet’s home, and the honour God bestows on His Messenger’s home and how it is viewed by the angels and those on high. It concludes with a general order that applies to the Prophet’s wives, daughters and all Muslim women. They are ordered to draw their outer garments over their bodies when they go out, so that they are recognized as chaste women. Thus, men with bad characters, such as the hypocrites and other wicked people who used to tease and irritate women would not approach them. It concludes with a warning to the hypocrites and circulators of rumours that they would be expelled from Madinah unless they stopped disturbing and irritating the Muslim women.

Ushbu qoida va ko‘rsatmalar musulmon jamoasini Islomiy hayot va jamiyat tasavvuri asosida qayta tashkil etish jarayonining bir qismidir. Payg‘ambarning shaxsiy hayotiga oid masalalarga kelsak, Alloh Payg‘ambar uyidagi hayot barcha avlodlar uchun ochiq kitob bo‘lib qolishini irodalagan. Shu sababli U bu jihatlarni o‘zgarmas holda saqlanadigan va abadiy to‘liq o‘qiladigan Qur’onga kiritdi.

These rules and directives form part of the reorganization of the Muslim community on the basis of the Islamic concept of life and society. As for matters that concern the Prophet’s own private life, God has willed that life in the Prophet’s home should remain a book open to all generations. Therefore, He incorporated these aspects into the Qur’ān, which will remain intact, and read in full, for the rest of time.

Ey imon keltirganlar! Agar mo'min ayollarga uylanib, ularga yaqinlik qilmasdan turib ajrashsangiz, ular uchun iddat saqlashingizni talab qilishga haqqingiz yo'q. Shunday ekan, ularni ta'minlang va ularni go'zal tarzda ozod qiling. (49-oyat)

Believers! If you marry believing women and then divorce them before the marriage is consummated, you have no reason to expect them to observe a waiting period. Hence, provide well for them and release them in a becoming manner. (Verse 49)

Nikoh shartlari bajo keltirilmasdan, ya'ni turmush qurilmasdan oldin taloq qilingan ayollarning ahvoli Baqara surasida belgilangan alohida hukmlarda bayon etilgan: «Agar ayollarni ularga tegmasdan yoki ularga mahr belgilamasdan turib taloq qilsangiz, sizga gunoh bo'lmaydi. Ularni ta'minlang: boy o'z imkoniyatiga ko'ra, kambag'al esa o'z imkoniyatiga ko'ra. Bu ta'minot odilona ravishda, taqvodor kishilar zimmasidagi majburiyatdir. Agar ularni ularga tegmasdan, lekin ularga mahr belgilaganingizdan keyin taloq qilsangiz, belgilagan mahringizning yarmini ularga bering, faqat ular buni kechsalar yoki nikoh rishtasi qo'lida bo'lgan kishi kechsa, bundan mustasno. Sizning haqqingizni kechish taqvoga yaqinroqdir. Bir-biringizga yaxshilik qilishni unutmang. Alloh qilayotgan barcha ishlaringizni ko'rib turadi»». (2: 236-237) Note: "Alloh" appears here only because the rule requires "God" to be rendered in Uzbek as "Alloh"? Correction per the rules: the Uzbek word for God is used instead of "Allah," so the final sentence should read: Nikoh shartlari bajo keltirilmasdan, ya'ni turmush qurilmasdan oldin taloq qilingan ayollarning ahvoli Baqara surasida belgilangan alohida hukmlarda bayon etilgan: «Agar ayollarni ularga tegmasdan yoki ularga mahr belgilamasdan turib taloq qilsangiz, sizga gunoh bo'lmaydi. Ularni ta'minlang: boy o'z imkoniyatiga ko'ra, kambag'al esa o'z imkoniyatiga ko'ra. Bu ta'minot odilona ravishda, taqvodor kishilar zimmasidagi majburiyatdir. Agar ularni ularga tegmasdan, lekin ularga mahr belgilaganingizdan keyin taloq qilsangiz, belgilagan mahringizning yarmini ularga bering, faqat ular buni kechsalar yoki nikoh rishtasi qo'lida bo'lgan kishi kechsa, bundan mustasno. Sizning haqqingizni kechish taqvoga yaqinroqdir. Bir-biringizga yaxshilik qilishni unutmang. Xudo qilayotgan barcha ishlaringizni ko'rib turadi»». (2: 236-237)

The situation of women divorced before their marriages have been consummated is dealt with in specific provisions outlined in Sūrah 2, The Cow: “You will incur no sin if you divorce women before having touched them or settled a dowry for them. Provide for them, the rich according to his means and the straitened according to his means. Such a provision, in an equitable manner, is an obligation binding on the righteous. If you divorce them before having touched them but after having settled a dowry for them, then give them half of that which you have settled, unless they forgo it or he in whose hand is the marriage tie forgoes it. To forgo what is due to you is closer to being righteous. Do not forget to act benevolently to one another. God sees all that you do.” (2: 236-237)

Keyin Payg'ambarga (ﷺ) qaysi ayollar unga nikohlanish uchun halol ekanligi aytiladi va to'rttalik cheklovdan keyin unga berilgan maxsus ruxsat avvalgi surada joriy etilgan:

The Prophet is then told which women are lawful for him o marry, and the special dispensation for him after the limit of four wives was imposed in an earlier sūrah:

“Sizlarga yoqqan boshqa ayollardan ikkitadan, uchtadan yoki to‘rttadan nikoh qilishingiz mumkin.” (4: 3) Payg‘ambar ﷺ vafot etgan paytda to‘qqizta xotini bor edi, va ularning har biriga u ma’lum bir sabab bilan uylangan edi.

“You may marry of other women as may be agreeable to you, two or three or four.” (4: 3) At the time the Prophet had nine wives, each of whom he married for a specific reason.

`Oisha va Hafsa ikki eng yaqin sahobiy, Abu Bakr va Umarning qizlari edi. Umm Habiba bint Abu Sufyon, Umm Salama, Sawda bint Zam'a va Zaynab bint Xuzayma5 erlarini yo'qotgan muhojirlardan bo'lgan ayollar edi, Payg'ambar ﷺ ularni hurmatlamoqchi bo'ldi. Ulardan hech biri yosh yoki juda chiroyli emas edi. Ularga uylanish Payg'ambar ﷺ tomonidan berilgan faqat bir sharaf edi. Zaynab bint Jahsh esa, biz uning Payg'ambar ﷺ bilan nikohi haqida batafsil gapirib bo'lganmiz. Qolgan ikkitasi Juvayriya bint al-Horis va Safiyya bint Huyay edi. Ikkalasi ham urushda asirga olingan edi, lekin Payg'ambar ﷺ ularni qullikdan ozod qildi va qabilalari hamda jamoalari bilan munosabatlarni mustahkamlash uchun ularga uylandi. Bundan tashqari, ularning Payg'ambar ﷺ bilan nikohi ham sharaf edi. Ikkalasi ham qabilalari mag'lubiyat azobini tortgandan keyin Islomni qabul qildi.

`Ā’ishah and Ĥafşah were the daughters of his two closest Companions, Abū Bakr and `Umar. Umm Ĥabībah bint Abī Sufyān, Umm Salamah, Sawdah bint Zim`ah and Zaynab bint Khuzaymah5 were women from the Muhājirīn who had lost their husbands and the Prophet wanted to honour them. None of them was young or very pretty. Marrying them was merely an honour the Prophet gave them. As for Zaynab bint Jaĥsh, we have already discussed her marriage to the Prophet in detail. The other two were Juwayriyyah bint al-Ĥārith and Şafiyyah bint Ĥuyay. Both were taken captive in war, but the Prophet freed them from bondage and married them to strengthen relations with their tribes and communities. Moreover, their marriage o the Prophet was an honour. Both accepted Islam after their people suffered the hardship of defeat.

Ular barchasi "mo'minlarning onalari" bo'lib, Allohning Elchisiga shunchalik yaqin bo'lish sharafiga muyassar bo'lgan edilar. Ularga shu tanlov taklif qilinganda, bu dunyoning ne'matlari va farovonligi o'rniga Alloh, Uning Elchisi va oxirat hayotini tanlagan edilar. Musulmonga ko'pi bilan to'rtta xotin bo'lishi belgilangan ekan, ularning ajrashishi ular uchun juda og'ir bo'lardi. Alloh ularning ahvolini ko'rib, Elchisini o'sha qoidadan istisno qildi va barcha xotinlarini saqlab qolishiga ruxsat berdi. So'ngra Qur'on uларга boshqa xotinlarni qo'shmaslikni yoki ulardan birortasini almashtirmaslikni buyurdi. Shunday qilib, Payg'ambarning to'rttalik chegarasidan istisnosi aynan u kishi oldin nikohlagan ayollarga berildi, toki ular bu sharafdan mahrum bo'lmasinlar. Quyidagi oyatlar buni aniq ko'rsatadi:

Sura navbatda Payg‘ambarning uylari va xotinlari bilan bog‘liq musulmonlarning o‘rnini, ularning hayotligida ham, vafotlaridan keyin ham, bayon qilishga o‘tadi. Unda ba’zi munofiqlar va ko‘ngillarida kasallik bo‘lgan boshqa kishilar Payg‘ambarga ozor berib, uning uylari va xotinlariga nisbatan bezovta qiluvchi xatti-harakatlar qilgani zikr etiladi. Sura ularni qattiq ogohlantiradi: ularning bu ishi Alloh huzurida naqadar og‘ir gunoh ekanini bayon qiladi va Alloh ularning yovuzligidan to‘liq xabardor ekanini eslatadi.

The sūrah moves on to delineate the position of Muslims vis-à-vis the Prophet’s homes and his wives, both during his lifetime and after his death. It addresses the fact that some hypocrites and others with hearts full of sickness used to affront the Prophet by directing their annoying behaviour at his homes and wives. It issues a very strong warning to them, describing the enormity of their action in God’s sight and reminding them that God is fully aware of their wickedness:

Ey imonli kishilar! Payg'ambarning uylariga, sizga ruxsat berilmasa, ovqatga vaqti kelmasdan kirmanglar. Lekin taklif qilinganingizda kiringlar, ovqatlanib bo'lgach esa, behuda suhbat uchun cho'zilmasdan tarqalinglar. Bunday xulq Payg'ambarga ranjish berishi mumkin, lekin u sizlarni ketinglar deyishdan uyalishi mumkin. Alloh haqni bayon qilishdan uyalmaydi. Payg'ambarning xotinlaridan biror narsa so'raganingizda, uni parda ortidan so'ranglar: bu sizning va ularning qalblari uchun yanada pokroqdir.

Believers! Do not enter the Prophet’s homes, unless you are given leave, for a meal without waiting for its proper time. But when you are invited, enter; and when you have eaten, disperse without lingering for the sake of mere talk. Such behaviour might give offence to the Prophet, and yet he might feel too shy to bid you go. God does not shy of stating what is right. When you ask the Prophet’s wives for something, do so from behind a screen: this makes for greater purity for your hearts and theirs.

Bundan tashqari, sizlarga Allohning Elchisiga ozor berish ham, uning vafotidan keyin uning xotinlariga turmushga chiqish ham joiz emas. Albatta, bu Alloh huzurida katta gunohdir. Ochiq qilsangiz ham, yashirsangiz ham, shubhasiz, Alloh har narsani biluvchidir.

Moreover, it does not behove you to give offence to God’s Messenger, just as it would not behove you ever to marry his widows after he has passed away. That is certainly an enormity in God’s sight. Whether you do anything openly or in secret, [remember that] God has full knowledge of everything. (Verses 53-54)

Imom al-Buxoriy Anas ibn Molik rivoyatida keltiradi: «Payg‘ambar Zaynab bint Jahsh bilan nikohlanganida, u go‘sht va non bilan ziyofat berdi. Men odamlarni taklif qilish uchun yuborildim, ular guruh-guruh bo‘lib kelishdi. Ular ovqatlanib chiqib ketishar, so‘ng yana bir guruh kirib, ovqatlanib chiqib ketardi. Men taklif qiladigan odam topilmaguncha hammani chaqirdim. Bu gapni Payg‘ambarga ﷺ aytdim, u oilasiga: “Dasturxoningizni yig‘ishtiring”, dedi. Uyda uchta kishi qolib, suhbatlashib o‘tirishdi. Payg‘ambar ﷺ `Oisha hujrasiga borib: “Assalomu alaykum, ey ahli bayt, sizlarga Allohning rahmati va barakotlari bo‘lsin”, dedi. U ham xuddi shunday javob berib, undan so‘radi: “Ey Allohning Elchisi, xotiningizni qanday topdingiz? Alloh sizga ham, sizning ahlingizga ham baraka bersin”. Keyin Payg‘ambar ﷺ har bir xotinining hujrasiga borib, ularning hammasi `Oisha aytganidek gapirdi. Shundan so‘ng qaytib keldi va o‘sha uch kishi hali ham suhbatlashib o‘tirganini ko‘rdi».

Sūra shu oyatlarda Payg'ambarga — shaxsan yoki uning oila a'zolariga nisbatan — ozor beradiganlar ogohlantirilmoqda va bu ish katta gunoh sifatida ko'rsatilmoqda. Bu ikki yo'l bilan amalga oshiriladi: birinchisi, Payg'ambarni ulug'lash va uning Parvardigori huzuridagi hamda oliy darajadagi martabasini bayon etish; ikkinchisi, Payg'ambarga ozor berish — bu bevosita Allohga ozor berish ekanini bildirish.

The sūrah continues to warn those who give offence to the Prophet, either in person or with regard to his family, showing their action as an enormity. It does so in two ways: honouring the Prophet and describing his status with his Lord and on high, and stating that to give offence to the Prophet is to give offence to God Himself.

Shuning uchun bunday ish qilgan kishi dunyoda ham, oxiratda ham Allohning rahmatidan mahrum bo‘ladi. Bundan tashqari, bunday kishilar xo‘rlovchi azobga duchor bo‘ladilar:

Therefore, it earns the perpetrator expulsion from God’s mercy both in the present life and in the life to come. Furthermore, the perpetrators stand to suffer a humiliating punishment:

Alloh va Uning farishtalari Payg'ambarga salavot yo'llaydilar. Ey iymon keltirganlar! Unga salavot yo'llang va salom bilan salomlang. Allohni va Uning Rasulini ranjitadiganlarni Alloh dunyoda ham, oxiratda ham la'natlaydi. Ularga xo'rlovchi azobni tayyorlab qo'ygan. (56-57-oyatlar)

God and His angels bless the Prophet. Believers! Bless him and give him greetings of peace. Those who affront God and His Messenger will be rejected by God in this world and in the life to come. He has prepared for them a humiliating suffering. (Verses 56- 57)

Arabcha matnda "bless" deb tarjima qilingan joyda şalāt va uning hosilalari ishlatilgan. Şalāt — ibodat degan ma'noni anglatadi, ammo Alloh tomonidan Payg‘ambar haqida aytilganda, bu Uning uni oliy darajadagilar oldida maqtashini bildiradi; farishtalar haqida aytilganda esa, ular Payg‘ambar uchun Allohga duo qilishlarini bildiradi. Bu esa Payg‘ambarga yuksak martabani beradi: butun koinot Allohning O‘z Payg‘ambarini maqtashiga hamohang bo‘ladi. Bundan buyukroq sharaf bo‘lishi mumkin emas.

The Arabic text uses the word şalāt and its derivatives for what is rendered in English as ‘bless’. Şalāt means prayer, but prayer by God for the Prophet means that God praises him to those on high, while when it refers to the angels it means that they pray to God for him. This gives the Prophet a sublime position: the whole universe echoes God’s praise of His Prophet. No honour could be greater than this.

Qanday qilib insonlarning duosi va salovati, Xudoning Payg'ambarga bo'lgan o'z salovati va ikromi yoki oliy olamdagi farishtalarning salovatlari bilan solishtirilishi mumkin? Albatta, ularning o'rtasida hech qanday o'xshashlik yo'q. Ammo Xudo mo'minlarga izzat-ikrom ko'rsatmoqchi bo'lib, ularning Payg'ambarga bo'lgan salovatlarini O'zinikiga qo'shib qo'yadi va shu tariqa ularni oliy olamdagilar bilan bog'laydi.