Bu surada uchinchi o‘rinda kelgan parcha faqat Payg‘ambarimizning ayollari haqida bo‘lib, oxirgi oyat bundan mustasno — u barcha musulmonlar, erkak va ayol, ularning yaxshi amallari uchun berilishi kerak bo‘lgan mukofot haqida xabar beradi. Sурaning boshida ular «mo‘minlarning onalari» deb atalgan va bu onalik ma’lum burchlarni yuklaydi. Ularga shu maqomni bergan yuksak mavqei ham ma’lum burchlarni belgilaydi. Payg‘ambar ﷺ bilan bo‘lgan munosabatlari tufayli ularning zimmasiga yana boshqa burchlar ham majburiy qilingan. Ushbu parcha ana shu burchlarning bir qismini bayon qiladi hamda Alloh xohlagan qadriyatlarni — Payg‘ambar ﷺ uyi o‘zining barcha pokligi bilan namoyon etishi va ushbu qadriyatlarni yuksak tutishi lozim bo‘lgan qadriyatlarni — ko‘rsatadi, toki u yo‘lovchilarga yo‘l ko‘rsatuvchi mayoq bo‘lsin.

This third passage in the sūrah speaks specifically of the Prophet’s wives, except for the last verse which tells of the reward for all Muslims, men and women, for their good actions. At the beginning of the sūrah, they were called ‘mothers of the believers’, and this motherhood establishes certain duties. Their noble position, which earned them this status, also establishes certain duties. Further duties are also made obligatory on them because of their relationship o the Prophet. The present passage outlines some of these duties and states the values God wants the Prophet’s home, with all its purity, to represent and uphold so as to serve as a beacon of light guiding travellers.

Ey Payg'ambar! Xotinlaringizga ayting: «Agar siz bu dunyo hayotini va uning ziynatini istasangiz, mana, sizga matoh beraman va sizni go'zal tarzda ozod qilaman. Agar siz Allohni va Uning Elchisini hamda oxirat yurtini istasangiz, bilingki, Alloh sizlardan yaxshilik qiluvchilar uchun ulug' ajrni tayyorlab qo'ygan». Note: The rules require "God" rather than "Allah" in the translation, so the correct rendering is: Ey Payg'ambar! Xotinlaringizga ayting: «Agar siz bu dunyo hayotini va uning ziynatini istasangiz, mana, sizga matoh beraman va sizni go'zal tarzda ozod qilaman. Agar siz Xudoni va Uning Elchisini hamda oxirat yurtini istasangiz, bilingki, Xudo sizlardan yaxshilik qiluvchilar uchun ulug' ajrni tayyorlab qo'ygan».

Prophet! Say to your wives: ‘If you desire the life of this world and its charms, I shall provide for you and release you in a becoming manner; but if you desire God and His Messenger and the life of the hereafter, know that God has readied great rewards for those of you who do good.’ (Verses 28-29)

Payg'ambar o'zi va oilasi uchun, zarur ehtiyojlarini qondirishga zo'rg'a yetadigan turmush darajasini tanlagan edilar. Buning sababi, ularning yaxshiroq turmush kechirishga imkonlari yo'q edi, deb emas. Darhaqiqat, uning qo'l ostiga keng yerlar o'tgan edi, ular katta boylik keltirardi va xohlasa, ulkan boyliklarga ega bo'lishi mumkin edi. Shunga qaramay, shunday paytlar bo'lganki, uning uylarining birortasida ham ovqat pishirish uchun olov yoqilmay, bir oy o'tib ketardi. Shu bilan birga, Payg'ambar ﷺ sovg'alar va xayriya berishda juda saxiy edilar. Demak, mohiyatan, u bu tanlovni moddiy va dunyoviy ehtiyojlardan yuqori turish, Alloh bunday inson uchun zahirada saqlagan narsani chin dildan izlash uchun qildi. Bu afzallik masalasi edi. Na uning imoni, na u belgilagan qonun Payg'ambardan bunday zohidona hayot kechirishni talab qilmagan. Islomda farovonlik va hashamatdan voz kechilmaydi. Darhaqiqat, Payg'ambar ﷺ ularni izlamasdan, odatdagidek taklif etilganda, ulardan yuz o'girmagan. Lekin u ularga haddan tashqari berilib ketmas, ular bilan shunchalik band ham bo'lmas edi. Payg'ambar ﷺdan o'z izdoshlaridan hech birining o'zi tanlagan turmush tarzini kechirishni talab qiluvchi biron-bir ko'rsatma topilmaydi. U bu masalani butunlay ularning ixtiyoriga qoldirgan: agar ular hayotning qulayliklarini izlash bosimidan xalos bo'lishda uni o'rnak qilishni xohlasalar, shunday qilishlari mumkin.

The Prophet chose for himself and his household a standard of living which was just about enough to meet their essential needs. The reason for so doing was not that he could not afford a better standard of living. Indeed, enormous tracts of land came under his control, yielding great wealth, and availing him of great riches if he so chose. Yet there were times when a month would pass without a fire being lit for cooking in any of his homes. At the same time, the Prophet was extremely generous when it came to giving gifts and charitable donations. Essentially, then, he made this choice so as to rise above material and worldly needs, and to sincerely seek what God keeps for believers. It was a question of preference. Neither his faith nor the law it lays down required that the Prophet lead such a life of austerity. Comfort and luxury are not disdained in Islam. Indeed, the Prophet did not turn his back on them when they were offered normally, without being sought after. Yet, he neither excessively indulged in them nor was he so preoccupied. We do not find any instruction from the Prophet requiring that any of his followers live the sort of life he chose for himself. He left it entirely o them, should they choose to emulate him in freeing themselves from the pressures of seeking life’s comforts.

Bu hodisaning Islomiy qadriyatlar tushunchasini belgilab beradigan ba'zi jihatlari ustida bir oz to'xtab fikr yuritishimiz kerak. U yuragimizda dunyoviy qadriyatlar bilan oxirat qadriyatlari, yashab turgan dunyo bilan jannat dunyosi o'rtasida ikkilanishga joy qoldirmaydi. U yuragimizni faqat Allohning roziligini izlashimizga to'sqinlik qiladigan har qanday ta'sirdan, boshqa barcha narsalarni chetga surib, poklaydi.

We need o pause a little to reflect on some aspects of this event which defines the Islamic concept of values. It leaves our hearts with no room for hesitation between worldly values and those of the life to come; between the world we live in and the world of heaven. It purges our hearts of any influence that hinders us from purely seeking God’s pleasure, to the exclusion of everything else.

Boshqa nuqtai nazardan, bu voqea bizga Payg'ambar ﷺning turmush tarzining mohiyatini, shuningdek, u bilan birga yashagan va unga yaqin bo'lgan kishilarni ko'rsatadi. Bu turmush tarzining eng go'zal jihati shundaki, u oddiy odamlar tomonidan tanlangan bo'lib, ular fidoyilik va sadoqatning yuksak darajalariga ko'tarilsalar ham, inson tuyg'ulari, istak va afzalliklarini hech qachon e'tibordan chetda qoldirmaganlar. Ularning insoniy his-tuyg'ulari o'lmadi; ular faqat yuksak darajaga ko'tarilib, nopoklikdan tozalandi va tabiiy insoniy go'zalligini saqlab qoldi. Shunday qilib, ular mumkin bo'lgan eng yuksak kamolot darajasiga erishish imkonini topdilar.

From another point of view, the event describes to us the nature of the Prophet’s lifestyle, as well as those who lived with him and were closely related to him. The most beautiful thing about this lifestyle is the fact that it was chosen by ordinary people who never lost sight of their human feelings, desires and preferences, despite rising to sublime standards of devotion and dedication. Their human feelings and emotions did not die; they only rose to an exalted level and were purged of impurity while retaining their natural human beauty. Thus, they enabled them o attain the highest standard of perfection possible.

Biz ko'pincha Payg'ambar va uning sahobalarini haqiqatga to'g'ri kelmaydigan, to'liq bo'lmagan qiyofada tasvirlab xato qilamiz; ularning barcha insoniy xususiyatlari va his-tuyg'ularini hisobga olmaymiz. Biz shu yo'l bilan ularni biz zaiflik deb hisoblagan narsalardan yuqori qo'yayotganimizni o'ylaymiz. Bizning bu xatoyimiz Payg'ambar ﷺ va uning sahobalarini xiralashtirib, ularning muhim insoniy belgilaridan va xususiyatlaridan mahrum qiladi. Biz bilan ular o'rtasidagi insoniy aloqa uziladi va biz ularni sezilarli haqiqatga ega bo'lmagan arvohlardek ko'ra boshlaymiz.

We often err when we give the Prophet and his Companions an untrue or incomplete image that does not consider all their human characteristics and emotions. We think that in this way we put them above what we consider to be a weakness. Our mistake renders the Prophet and his Companions opaque, devoid of their essential human features and characteristics. The human relation between us and them is severed, and we begin to see them as ghosts lacking a tangible reality.

Surada keyin Payg'ambarning ﷺ xotinlariga xos bo'lgan ba'zi alohida xususiyatlar bayon etiladi. Ular o'zlarining oliy maqomlari va Payg'ambar ﷺ bilan bo'lgan munosabatlariga mos keladigan maxsus imtiyozlar va mas'uliyatlarga ega qilinadilar:

The sūrah then outlines some special features for the Prophet’s wives, giving them special privileges and responsibilities, which suit their noble status and their relation to the Prophet:

Ey Payg'ambarning ayollari! Sizlardan kim ochiq-oydin fahshga yo'l qo'ysa, unga azob ikki baravar qilinadi. Bu Alloh uchun osondir. Sizlardan kim Alloh va Uning Rasuliga itoat etib, solih amal qilsa, unga ikki baravar ajr beramiz va unga eng yaxshi rizqni tayyorlab qo'yganmiz.

Wives of the Prophet! If any of you were to be guilty of manifestly immoral conduct, her punishment would be doubled. That is easy for God. But if any of you devoutly obeys God and His Messenger and does good deeds, We shall grant her a double reward, and We have prepared for her most excellent provisions. (Verses 30-31)

Bu ularning Payg‘ambarning xotinlari va barcha mo‘minlarning onalari sifatidagi mavqeiga mos keladigan mas’uliyatdir. Ikkala mavqe ham ularga og‘ir vazifalar yuklaydi va ularni fahshdan himoya qiladi. Bahs uchun faraz qilaylik, ulardan biri ochiq-oydin fahshga yaqin xulq-atvor uchun aybdor bo‘lsa, u ikki baravar jazoga loyiq bo‘ladi. Bu ularning mavqei va maqomi bilan bog‘liq mas’uliyatga taalluqlidir. “Bu Alloh uchun osondir.” Bu ularning Payg‘ambar xotinlari bo‘lganligi sababli, ba’zi odamlar o‘ylaganidek, hech qanday tarzda qiyinroq bo‘lmaydi. “Sizlardan kim Allohga va Uning Rasuliga itoat qilib, solih amallar qilsa, biz unga ikki baravar ajr beramiz”, xuddi aksincha vaziyatda biz uning jazosini ikki baravar qilganimiz kabi. “Va biz unga eng ajoyib rizqlarni tayyorlab qo‘yganmiz.” (31-oyat) Alloh inoyati bilan bu hammasi unga tayyor, kutib turibdi.

This is a responsibility commensurate with their status as wives of the Prophet and mothers of all believers. Both positions impose on them heavy duties and protect them against immorality. If, for argument’s sake, any of them is guilty of some manifestly immoral conduct, she would deserve double punishment. This relates to the responsibility associated with their position and status. “That is easy for God.” It is in no way more difficult as a result of their status as the Prophet’s wives, as some people might think. “But if any of you devoutly obeys God and His Messenger and does good deeds, We shall grant her a double reward,” just as We double her punishment in the opposite situation. “And We have prepared for her most excellent provisions.” (Verse 31) It is all ready, waiting for her, by God’s grace.

Sura keyin, Payg'ambarning ayollarini boshqa barcha ayollardan ajratib turadigan xususiyatlarni, ularning boshqa odamlar bilan muomalasidagi, Allohga ibodatdagi, uydagi xatti-harakatlaridagi vazifalarini va Allohning Payg'ambar ﷺ ning muborak ahli-baytiga ko'rsatadigan maxsus g'amxo'rligini bayon qiladi:

Musulmon jamoatini poklash va uning hayotini islomiy qadriyatlar asosida barpo etish masalasiga kelganda, erkaklar va ayollar teng bo‘lib, bir xil vazifaga ega.

When it comes o the purification of the Muslim community and establishing its life on the basis of Islamic values, men and women are equal and have the same role.

Shuning uchun, bu sura bularni batafsil bayon qiladi:

Therefore, the sūrah gives these in detail:

Xudoga itoat etgan barcha erkaklar va ayollar, mo''min erkaklar va mo''min ayollar, chinakam taqvodor erkaklar va chinakam taqvodor ayollar, so''zida turuvchi barcha erkaklar va ayollar, musibatlarga sabr qiluvchi barcha erkaklar va ayollar, Xudo oldida o''zini past tutuvchi barcha erkaklar va ayollar, sadaqa beruvchi barcha erkaklar va ayollar, ro''za tutuvchi barcha erkaklar va ayollar, iffatini saqlovchi barcha erkaklar va ayollar hamda Xudoni doim eslab yuruvchi barcha erkaklar va ayollar — ularning barchasi uchun Xudo gunohlarning mag''firatini va buyuk mukofotni tayyorlab qo''ygan. (35-oyat)

For all men and women who have submitted themselves to God, all believing men and believing women, all truly devout men and truly devout women, all men and women who are true to their word, all men and women who are patient in adversity, all men and women who humble themselves before God, all men and women who give in charity, all men and women who fast, all men and women who are mindful of their chastity, and all men and women who always remember God — for them all God has prepared forgiveness of sins and a mighty reward. (Verse 35)

Ushbu oyatda birgalikda jamlangan bu fazilatlar musulmonning xulqini shakllantirish uchun birgalikda ishlaydi. Ular quyidagilardir: Allohga bo‘ysunish... Wait, I must not write "Allah". Correction: Ushbu oyatda birgalikda jamlangan bu fazilatlar musulmonning xulq-atvorini shakllantirish uchun birgalikda xizmat qiladi. Ular quyidagilardir: Xudoga taslim bo‘lish, iymon, ibodatga sadoqat, so‘zga sodiqlik, musibatlarda sabr-toqat, Xudo oldida kamtarlik, sadaqa berish, ro‘zani tutish, nomusni saqlash va Xudoni doimo yodda tutish. Bu fazilatlarning har biri musulmonning hayotida o‘z o‘rniga ega.

These qualities grouped together in this one verse work together to form a Muslim’s character. These are: self surrender to God, faith, devotion, being true to one’s word, patience in adversity, humility before God, being charitable, fasting, being mindful of one’s chastity, and remembering God at all times. Each quality has its own role to play in a Muslim’s life.

Birinchi ikki fazilat ikki arabcha so'zda ifodalanadi: islom va iymon, ular mos ravishda "bo'ysunish" va "ishonch" ma'nolarini anglatadi. Ular o'rtasida kuchli o'zaro bog'liqlik bor, yoki boshqacha aytganda, ikkalasi bir tanganing ikki tomoni. Bo'ysunish ishonchning natijasidir, haqiqiy ishonch esa bo'ysunishni keltirib chiqaradi. "Sadoqat" tashqi bosim emas, balki ichki qabul qilish natijasida vujudga keladigan, bo'ysunish va ishonchdan kelib chiqadigan itoatkorlikni anglatadi. "Rostgo'ylik" har bir musulmon uchun zarur bo'lgan fazilatdir. Kimda bu fazilat bo'lmasa, u musulmonlar jamoasi safida bo'lishi mumkin emas.