Quyidagi sura bo‘limi oila bilan bog‘liq bo‘lib, u musulmon jamiyatining yadrosi va poydevori hisoblanadi. Islom oilaga alohida e’tibor va kuch sarflagan, uning muhim jihatlarini tartibga solgan hamda uni buzilish va zarar yetkazilishdan himoya qilishni ta’minlagan. Bunday e’tibor Qur’oni Karimning bir qancha suralarida aks etgan bo‘lib, musulmon jamiyatida oilaning mustahkam poydevorini ta’minlash uchun zarur bo‘lgan barcha unsurlarni qamrab olgan.

The following section of the sūrah deals with the family, the nucleus and the foundation of Muslim society, to which Islam has extended notable attention and effort, regulating its essential aspects and ensuring its safety and protection against abuse and disintegration. Such attention is reflected in several Qur’ānic sūrahs and addresses all necessary elements to ensure the strong foundation of the family in Muslim society.

Islom ijtimoiy tuzumi oila asosiga qurilgan, chunki u insoniy tabiatning mohiyatini va uning asosiy ehtiyojlarini to‘liq hisobga oluvchi, Alloh tomonidan belgilangan inson jamiyati tizimidir.

The Islamic social order is family-based by virtue of its being a divinely-ordained system for human society that takes full account of the essentials of human nature and its basic requirements.

Uning tarkibiy qismlari hayotning eng asl mohiyatidan kelib chiqadi, Qur’onda shunday deyilgan: «Biz har bir narsadan juftlarni yaratdik, shoyad siz ibrat olsangiz» (51:49). «Yerning o‘simliklaridan, o‘z nafslaringizdan va hali bilmaydigan narsalaringizdan juft-juft yaratgan Zot poklikda yuksakdir» (36:36).

Its ingredients originate with the very essence of life itself, as stated in the Qur’ān when it says: “Of all things We have created a pair [male and female], so that you may give thought.” (51: 49) “Limitless in His glory is He who has created pairs of whatever the earth produces, of your own kind, and of that which they [people] have no knowledge. “ (36: 36)

Insoniyat hayoti bitta insondan boshlangan, undan juft yaratilgan, so‘ngra ikkisidan avlodlar paydo bo‘lgan va shu tarzda davom etgan. Natijada insonlarning bu sonsiz ko‘pligi vujudga kelgan. Qur’oni Karimda shunday deyilgan: “Ey insonlar, o‘z Rabbingizdan qo‘rqing, U sizlarni bitta nafsdan yaratdi, undan uning juftini yaratdi va ikkisidan ko‘plab erkaklar va ayollarni tarqatdi.” (4:1) “Ey insonlar! Biz sizlarni bir erkak va bir ayoldan yaratdik, sizlarni xalqlar va qabilalarga bo‘ldik, toki bir-biringizni tanishingiz uchun.” ()

Mushriklar ayollariga, to'g'ri dinga kirmagunlaricha, turmushga chiqmanglar. Albatta, imon keltirgan cho'ri mushrika ayoldan yaxshiroqdir, garchi u sizga yoqib qolsa ham. Mushriklarga, to'g'ri dinga kirmagunlaricha, qizlaringizni turmushga bermanglar. Albatta, imon keltirgan qul mushrikdan yaxshiroqdir, garchi u sizga yoqib qolsa ham. Ular do'zaxga da'vat qiladilar, Alloh esa o'z izni bilan jannatga va mag'firatga da'vat qiladi. U O'z oyatlarini odamlarga bayon qiladi, toki ular eslab yursinlar. (221-oyat)

Do not marry women who associate partners with God unless they embrace the true faith. Any believing bondwoman is certainly better than an idolatress, even though the latter may well please you. And do not give your women in marriage to men who associate partners with God unless they embrace the true faith. Any believing bondman is certainly better than an idolater, even though the latter may well please you. These invite to the fire; whereas God invites to paradise and to the achievement of forgiveness by His leave. He makes plain His revelations to mankind so that they may bear them in mind. (Verse 221)

Nikoh ikki inson o‘rtasida mavjud bo‘lishi mumkin bo‘lgan eng chuqur va eng barqaror rishtadir. U ikki tomonning bir-biriga nisbatan keng qamrovli va samimiy munosabatlarini talab qiladi va shu sababli qabul qilinishi mumkin bo‘lgan eng mustahkam hissiy sadoqatni taqozo etadi. Buni amalga oshirish uchun ikki tomon o‘rtasida aniq umumiy maqsad bo‘lishi kerak, bunday yaqinlik va maqsadlar birligini ta’minlashga esa din imonidan yaxshiroq narsa bormi? Dinning inson fikriga bu chuqur ta’siri ko‘pincha e’tibordan chetda qoldirilgan yoki nazardan soqit qilingan va ba’zi jamiyatlar diniy imonni u yoki bu ijtimoiy falsafa bilan almashtirishga urinib, xato qilganlar.

Marriage is the deepest and most enduring bond that can exist between two human beings. It calls for the widest possible range of mutual and intimate responses and, therefore, requires the most firm emotional commitment that can be made. For this to be achieved, a clear common objective must exist between the two parties, and what is better than religious faith to provide such affinity and unity of purpose. This profound influence of religion on human thought has often been ignored or overlooked and some societies have made the mistake of trying to replace religious faith with one social philosophy or another.

Islomning dastlabki kunlarida Makkada musulmonlar ruhiy va mafkuraviy jihatdan qolgan jamiyatdan ajralib chiqishga muvaffaq bo‘lgan bo‘lsalar-da, ijtimoiy jihatdan butunlay uzilib ketishlari mumkin emas edi. Bu o‘zgarish vaqt va o‘lchangan sur’atdagi o‘zgarishni talab qilar edi. Biroq Madinada, musulmonlar mustaqil ijtimoiy hamda diniy o‘ziga xoslikka ega bo‘lishlari kerak bo‘lgan joyda, yangi ijtimoiy tartib tez shakllana boshladi; bu davrda Qur’oni Karimning musulmonlar bilan butparastlar o‘rtasida har qanday yangi nikohni taqiqlovchi oyatlari nozil bo‘ldi. Mavjud nikohlar esa, Islom taqvimining oltinchi yiligacha, ya’ni Sura 60ning 9 va 10-oyatlari nozil bo‘lguncha, haqiqiy bo‘lib qolaverdi.

Sūra ushbu nozik va eng shaxsiy masalani ham yoritadi, bu yerda ham turmush munosabatlari jismoniy yaqinlikdan ustun qo'yiladi, garchi gap turmush hayotining eng jismoniy jihati, ya'ni jinsiy munosabatlar haqida bo'lsa ham:

The next point the sūrah deals with is a delicate and most private one, but here again marital relations are elevated above the physical contact, even when the discussion is concerned with the most physical aspect of married life, namely, sexual relations:

Ular sizdan hayz haqida so'raydilar. Ayting: "U nopoklik holatidir; shuning uchun hayz vaqtida ayollardan chetda turing va ular poklanmaguncha ularga yaqinlashmang.

They ask you about menstruation. Say: “It is an unclean condition; so keep aloof from women during menstruation, and do not draw near to them until they are cleansed.

Ular poklanib olgach, sizlarga Alloh buyurgandek, ularning oldiga kelishingiz mumkin. Alloh tavba qiluvchilarni va poklanuvchilarni sevadi." Xotinlaringiz sizlar uchun ekin maydonidir. Ekin maydoningizga istagan tomoningizdan kiringiz. Lekin avvalo o'zlaringiz uchun biror narsa tayyorlang. Allohdan qo'rqing va Unga albatta uchrashishingizni biling. Mo'minlarga xushxabar bering.

When they have cleansed themselves, you may go in unto them in the proper way, as God has bidden you. God loves those who turn to Him in repentance, and He loves those who keep themselves pure.’ Your wives are your tilth; go, then, to your tilth as you may desire, but first provide something for your souls. Fear God and know that you shall meet Him. Give the happy news to the believers. (Verses 222-223)

Nikoh doirasida jinsiy aloqa o‘zi maqsad emas, balki hayotdagi ancha yuksak maqsadlarga erishish vositasidir, ulardan eng muhimi – nasl qoldirish va insoniy hayotning davom etishidir. U jismoniy ehtiyojni qondirishi mumkin, ammo hayz davrida jinsiy aloqa nafaqat iflos hisoblanadi va erkak hamda ayol uchun sog‘liq xavfini tug‘diradi, balki o‘zining asosiy maqsadini ham ado etmaydi. Darhaqiqat, hayz davrida jinsiy aloqa sog‘lom va me’yordagi odamlarga unchalik jozibali tuyulmaydi, chunki u nasl ko‘payishiga qulay emas.

Within marriage, sex is not an end in itself, but a means to achieving much more profound goals in life, not least of which is reproduction and the continuation of human life. While it may satisfy the physical desire, sex during menstruation is not only unclean and carries health risks for both man and woman, but also fails to serve its fundamental objective. As a matter of fact, sex during menstruation is not very attractive to normal healthy people because it is not conducive to reproduction.

Surada keyin xotinlarni qasamyod bilan tark etish va ularga jazo tariqasida jinsiy yaqinlikdan tiyilish masalasiga o'tadi. Kirish sifatida u avvalo umuman qasamlar haqida so'z yuritib, shunday deydi:

The sūrah then moves on to the subject of renouncing wives on oath and abstaining from sexual contact with them as a form of punishment. By way of introduction, it begins with talking about oaths in general, saying:

Sizning Alloh nomi bilan qilgan qasamlaringiz yaxshilik qilishingizga, taqvodor bo‘lishingizga va odamlar o‘rtasida tinchlikni targ‘ib qilishingizga to‘siq bo‘lmasin. Alloh eshituvchi va biluvchidir.

Do not allow your oaths in the name of God to become an obstacle to your being kind and God-fearing, or to promoting peace among people. God hears all and knows all.

Alloh sizlarni bexosdan aytilgan qasamlaringiz uchun javobgar qilmaydi, lekin dillaringiz qasd bilan niyat qilgan narsalar uchun sizlarni javobgar qiladi. Alloh juda mag'firatli va bardoshlidir. Xotinlariga yaqinlashmaslikka qasam ichganlarga to'rt oy muhlat beriladi. Agar ular qasamlaridan qaytsalar, Alloh juda mag'firatli va rahmlidir. Agar ular taloqqa qat'iy niyat qilsalar, [bilsinlarki] Alloh eshituvchi va biluvchidir.

God shall not take you to task for oaths which you may have uttered without thought, but He will take you to task for what your hearts have conceived in earnest. God is much-Forgiving, Forbearing. Those who take an oath that they will not approach their wives shall have four months of grace. If they go back on their oaths, God is much- Forgiving, Merciful; and if they are resolved on divorce, [let them remember that] God hears all and knows all. (Verses 224-227)

Qabul qilingan talqinga ko‘ra, ushbu parchaning boshlanish qismi Abdulloh ibn Abbosga nisbat beriladi, u shunday degan: “Qasam ichganingiz sizni yaxshilik va solih ish qilishdan to‘sib qo‘ymasin; aksincha, to‘g‘ri ishni qiling va qasamingiz uchun kafforat bering.” Ibn Kassirning aytishicha, xuddi shunday qarash ko‘plab yetakchi olimlarga ham nisbat beriladi.

The accepted interpretation of the opening part of this passage is that attributed to `Abdullāh ibn `Abbās who is quoted as saying: “Do not allow the fact that you have made an oath prevent you from doing what is good and righteous; rather, do what is right and atone for your oath.” According to Ibn Kathīr, a similar view is attributed to a host of leading scholars.

Bu fikrni qo'llab-quvvatlash uchun ko'pincha Abū Hurayrah rivoyat qilgan va Muslim naql qilgan Payg'ambar ﷺ ning hadisi keltiriladi. Payg'ambar ﷺ aytdilar: "Kim qasam ichib, keyinroq boshqacha ish qilish yaxshiroq ekanini anglasa, qasamining kafforatini bersin va yaxshiroq ish qilsin." Al-Bukhārī Abū Hurayrah rivoyat qilgan boshqa bir hadisni keltiradi, unda Payg'ambar ﷺ aytdilar: "Kishining xotini bilan bog'liq masalada qasamiga sodiq qolishni talab qilishi, Alloh nazdida, qasamdan qaytib, Alloh belgilagan kafforatni berishdan ko'ra ancha yomondir." Shunday xulosa qilish mumkinki, bu so'zning asosiy mazmuni shundan iboratki, qasam holatga ko'ra eng yaxshi ishni qilmaslik uchun bahona bo'lmasligi kerak. Agar qasamini bekor qilish islomiy nuqtayi nazardan yaxshiroq ekani ayon bo'lsa, kishi o'zi qilgan qasamni bekor qilishdan tortinmasligi kerak. Yaxshilikni targ'ib qilish va sulh qilish qasamga bo'lgan sadoqatdan ustunroqdir.

Ayni oyatdan so‘ng, ajrashish mumkin bo‘lgan holat yuzaga kelganidan keyin, sura ajrashish qoidalarini, shu jumladan iddat muddati va nafaqa kabi barcha tegishli masalalarni batafsil bayon etadi: «Ajrashgan ayollar o‘zlarini uch hayz kutish bilan tutsinlar. Agar ular Allohga va Oxirat kuniga iymon keltirgan bo‘lsalar, Alloh ularning bachadonlarida yaratgan narsani yashirishlari ularga halol emas. Bu muddat ichida erlari, agar yarashishni xohlasalar, ularni qaytarib olishga haqlidirlar. Ayollar ham o‘z hollariga yarasha adolat bilan erkaklar ularga qarshi ega bo‘lgan huquqlarga o‘xshash huquqlarga egadirlar, garchi erkaklarning ularga nisbatan bir darajasi bor bo‘lsa-da. Alloh qudratli, hikmat egasidir». (228-oyat)

Having reached in the previous verse a point when divorce becomes a possibility, the sūrah goes on to outline in some detail the rules governing divorce and all matters relating to it, such as the waiting period and maintenance: “Divorced women shall wait, by themselves, for three monthly courses. It is unlawful for them to conceal what God might have created in their wombs, if they believe in God and the Last Day. During this period, their husbands are entitled to take them back, if they desire reconciliation. Women shall, in all fairness, enjoy rights similar to those exercised against them, although men have an advantage over them. God is Almighty, Wise.” (Verse 228)

Ushbu yerda nazarda tutilgan uch oylik hayz davri (kursi) turlicha tushuniladi: ba'zilar buni uchta hayz davri, boshqalar esa hayzdan pok bo'lgan uchta davr deb biladi. Ko'zda tutilgan fikr shuki, talоqqa uchragan ayol shu muddat ichida boshqa nikohga intilmasligi kerak.

The three monthly courses referred to here are variously understood as three menstrual periods, or three periods of cleanliness from menstruation. The idea is that a divorced woman should not seek another marriage within that period.

Arab tilining asl ibora ifodasi ajrashgan ayollarga "o'zlari uchun uch hayz davomida kutishlari" haqida nasihat berishda eng nozik va sezgir tilni qo'llaydi. U ham intilish, ham xavotirni aralash holda ifodalaydi. Bu shuni anglatadiki, ajrashgan ayol yangi nikoh munosabatlarini boshlashga kuchli istak bilan intilishi mumkin, toki o'zini tinchlantirsin va boshqalarga ko'rsatsin, nikohining muvaffaqiyatsizligi uning biror zaifligi yoki kamchiligi tufayli emas edi, u hali ham erkaklar uchun jozibali va hayotini yangidan boshlashga qodir edi. Ajrashishni o'zi boshlagan erning esa bunday tuyg'ulari tabiiy ravishda bo'lmaydi.

The original Arabic expression uses a most delicate and sensitive language when advising divorced women to “wait, by themselves, for three monthly courses.” It conveys a mixed sense of eagerness and apprehension. It suggests that a divorced woman would have a strong desire to start a new marital relationship in order to reassure herself, and show others, that the failure of her marriage was not due to any weaknesses or shortcomings on her part, and that she remained attractive to men and capable of starting her life afresh. Being the one who had initiated the divorce, the husband would naturally have no such feelings.

Quyidagi qoidalar talaqning takrorlanish soni va xotinning mahrga to‘liq haqqiga taalluqli, faqat xotin er bilan yashashni davom ettirishdan qo‘rqqan holda, Alloh taolo oldida itoatsizlikka yo‘l qo‘yib qo‘yishidan xavotirlanib, o‘zini nikohdan ozod qilish uchun to‘lov bergan holat bundan mustasno. Bunday vaziyatda, er ajrashishga rozi bo‘lmasa, xotin o‘zini ozod qilish uchun mahrining bir qismidan voz kechishi yoki kelishilgan to‘lovni berishi mumkin.

The next set of rules relates to the number of times divorce can take place and the wife’s full entitlement to her dowry, except in the case when a wife buys herself out of a marriage she feels she could not sustain for fear that she might commit an act of disobedience to God. Under such circumstances, a wife may forgo part of her dowry or make an agreed settlement in order to release herself when her husband is unwilling to divorce her.

Talaq ikki marta bo‘lishi mumkin; shundan so‘ng ayolni adolat bilan saqlab qolish yoki go‘zallik bilan ozod qilish kerak. Sizlarga ayollardan, ularga bergan narsalaringizning (mahr sifatida) biror qismini qaytarib olish halol emas, faqat ikkovlari ham Alloh belgilagan chegaralarni saqlay olmasliklaridan qo‘rqsalar, bundan mustasno. Agar Alloh belgilagan chegaralarni saqlay olmasliklaridan qo‘rqsangiz, ikkovlari uchun ham bunda gunoh yo‘q — ayol o‘zini ozod qilish uchun biror narsa bersa. Bular Alloh belgilagan chegaralardir; ularni buzmanglar. Alloh belgilagan chegaralarni buzuvchilar esa, albatta, zolimlardir.

The sūrah says: “Divorce may be [revoked] twice, whereupon a woman may either be retained in fairness or released with kindness. It is unlawful for you to take back from women anything of what you have given them [as dowry], unless they both [husband and wife] fear that they may not be able to keep within the bounds set by God. If you have cause to fear that they would not be able to keep within the bounds set by God, it shall be no offence for either of them if she gives up whatever she may in order to free herself These are the bounds set by God; do not, then, transgress them. Those who transgress the bounds set by God are wrongdoers indeed.” (Verse 229)

Er-xotin ajrashish va ajrashishni ikki marta bekor qilish huquqiga ega. Ushbu qoida bo'yicha, uch marta taloq qilingan xotin boshqa erga qonuniy ravishda turmushga chiqib, keyinchalik odatiy tartibda, oldindan kelishilmagan holda undan ajrashmaguncha, uning birinchi eri bilan qayta nikohlanishi mumkin emas. Agar bu oldindan kelishuvsiz, tabiiy ravishda sodir bo'lsa, ayol va uning birinchi eri, endi o'zlarining nikohlarini muvaffaqiyatli qurishga qodir ekanliklariga ishonsalar, qayta turmush qurishlari mumkin.

Couples are allowed to divorce and revoke their divorce twice before the condition stated in the next verse applies. Under this provision, remarriage with a three-times divorced wife cannot take place except in the case when she legally marries another husband who may subsequently, and in the normal course of events, divorce her. Should this take place normally, without it being pre-arranged, the woman and her first husband may be re-married, if they believe that by now they are able to make their marriage successful.

Talaq tartibini batafsil bayon qilgandan so'ng, sura ajralayotgan juftliklarga yo'l-yo'riq beradi: ajralish qanday sabab bilan yuz bergan bo'lishidan qat'i nazar, ajrashgandan keyingi davrda mehr-shafqat, muruvvat va o'zaro e'tibor ko'rsatishga da'vat etadi.

Having detailed the divorce procedure, the sūrah goes on to give directions to divorcing couples, urging them to show kindness, compassion and consideration during the post-divorce period, regardless of how the rift came about:

Agar siz ayollarni talaq qilib, ularning iddasi tugagan bo'lsa, ularni yaxshilik bilan ushlab qolinglar yoki yaxshilik bilan qo'yib yuboringlar. Ularga zarar yetkazish uchun, zulm qilib, ushlab qolmanglar. Kim shunday qilsa, o'z joniga zulm qilgan bo'ladi. Oyatlarni masxara qilib olmanglar. Sizga ato etgan ne'matlarni, sizga hikmat va Kitobdan nozil qilgan, sizni ogohlantirish uchun tushirgan narsalarni yodda tutinglar. Allohdan qo'rqinglar va bilinglarki, Alloh har narsani bilguvchidir. Agar siz ayollarni talaq qilib, ularning iddasi tugagan bo'lsa, ular o'zaro maqbul ravishda erlari bilan nikohlanishni istasalar, ularga to'sqinlik qilmanglar. Bu sizlardan Allohga va oxirat kuniga iymon keltirganlarga nasihatdir. Bu sizlar uchun eng foydali va eng pokdir. Alloh biladi, siz esa bilmaysiz.

When you have divorced women and they have reached the end of their waiting-term, either retain them with fairness or let them go with fairness. Do not retain them out of malice in order to hurt them. He who does so wrongs his own soul. Do not take God revelations in a frivolous manner. Remember the blessings God h bestowed upon you, and all the revelation and wisdom He ha bestowed upon you from on high in order to admonish you. Fear God and know well that He has full knowledge of everything. And when you have divorced women and they have reached the end o their waiting-term, do not prevent them from marrying their husbands if they have agreed with each other in a fair manner. This is an admonition for everyone of you who believes in God and the Last Day. That is more virtuous for you, and purer. God knows, whereas you do not know. (Verses 231-232)

Nikoh hayoti o‘zaro mehr-shafqat, adolat va rahm-shafqat ruhiga asoslanishi kerak, bu ruh munosabatlar uzilishi zarur bo‘lib qolganda ham aniq namoyon bo‘lishi lozim. Bu munosabatlarni xiyonat va adovat bulg‘amasligi kerak. Lekin bunga faqat tegishli tomonlar Allohga bo‘lgan imon bilan yo‘naltirilgan bo‘lsa va oxiratda Uning huzurida hisob berishlarini his qilsalargina erishish mumkin. Ular Alloh ularga nikoh qurish imkonini bergani, nikoh muvaffaqiyatsiz bo‘lganda boshqa joyda baxt izlash imkonini bergani hamda ikkala tomonga tovon va adolatli himoya kafolatlarini ta’minlagani uchun Uning inoyati va ne’matlarini e’tirof etishlari kerak. Mehr-shafqat va adolat tamoyillari har qanday vaziyatda ham rioya qilinishi shart.

Ushbu hukm ajrashgandan keyin chaqaloqlarni emizish va tarbiyalash masalasiga taalluqlidir. Nikoh buzilganda, ajrashgan er-xotin o'rtasida ba'zi aloqalar, majburiyatlar va munosabatlar davom etadi, ularning eng muhimi bolalarning farovonligi va tarbiyasidir. Ushbu sura barcha mumkin bo'lgan holatlarni qamrab oladi.

The following ruling concerns the fostering and breast-feeding of infants after divorce. When a marriage breaks up, certain ties, commitments and relationships continue to exist between the divorced couple, foremost among which is the well- being and upbringing of children. The sūrah covers all possible eventualities:

Onalar farzandlarini to'liq ikki yil emizishlari mumkin; bu emizishni to'ldirmoqchi bo'lganlar uchun. Bola otasi ularning ozig'i va kiyimini adolatli tarzda ta'minlashga mas'uldir. Hech bir inson o'zi ko'tara oladiganidan ortiq yuk bilan yuklatilmaydi. Ona farzandiga azob yetkazishga, ota ham farzandiga azob yetkazishga yo'l qo'yilmaydi. Xuddi shu hol otaning merosxo'riga ham tegishli. Agar ota-ona o'zaro rozilik bilan va keng maslahatdan so'ng bolani emizikdan ajratishga qaror qilsalar, bunda ularga gunoh yo'q. Agar siz farzandlaringiz uchun emizikli ayollarni yollasangiz, ham sizga gunoh bo'lmaydi, faqat kelishganingizni adolatli tarzda to'lab bersangiz. Allohdan qo'rqing va bilingki, Alloh qilayotgan barcha ishlaringizni ko'rib turadi.

Mothers may breast-feed their children for two whole years; [that is] for those who wish to complete the suckling. The father of the child is responsible to provide in a fair manner for their sustenance and clothing. No human being shall be burdened with more than he is well able to bear. Neither shall a mother be allowed to cause her child to suffer, nor shall a father cause suffering to his child. The same shall apply to the father’s heir. If, by mutual consent and after due consultation, the parents choose to wean the child, they will incur no sin thereby. Nor shall it be any offence on your part if you engage wet nurses for your children, provided that you hand over what you agreed to pay, in a fair manner. Fear God, and know that God sees all that you do.

(233-oyat)

(Verse 233)

Ajrashgan ayol ham chaqaloq oldidagi Alloh tomonidan belgilangan burchini davom ettiradi, ajralish otasi bilan qanchalik achchiq kechgan bo'lishidan qat'i nazar. Alloh taoloning rahmati va marhamati shuni taqozo qiladiki, hech qanday sharoitda bolalar azob chekishiga yo'l qo'yilmasligi kerak, ayniqsa hayotning dastlabki yillarida, ular hali ona suti emayotgan paytda.

A divorced mother continues to have a God-given duty towards her infant, no matter how acrimonious the separation from her husband. God’s mercy and compassion dictate that under no circumstances should the children be made to suffer, especially during the early years of life when they are still being breast-fed.

Sura keyin bevalar haqidagi qoidalarni bayon qilishga o‘tadi: ularning iddasi va yangi nikoh takliflarini qabul qilishi mumkin bo‘lgan-bo‘lmasligi hamda qachon qabul qilishi mumkinligi haqida.

The sūrah then turns to introduce the rules governing widows; their waiting period and whether and when they can entertain new proposals for marriage:

Sizlardan vafot etib, xotinlarini qoldirganlar esa, xotinlar o‘zlari to‘rt oy o‘n kun kutsinlar. Ularning iddalari tugaganida, o‘zlari uchun qonuniy ravishda qilgan ishlarida sizlarga gunoh yo‘q. Alloh qilayotgan barcha ishlaringizdan xabardordir. Beva ayollarga nikoh taklifini ishora bilan bildirganingizda yoki buni o‘z ichingizda saqlaganingizda sizlarga gunoh yo‘q. Alloh ularga nisbatan ko‘ngillaringizda shunday niyatlar paydo bo‘lishini bilar. Lekin ularga yashirincha va’da bermang, faqat yaxshi so‘z bilan gapiring. Belgilangan muddat tugamasdan turib nikoh bog‘lashga qat’iy qaror qilmang.

Those of you who die leaving wives behind, their wives shall wait, by themselves, for four months and ten days. When they have reached the end of their waiting-term, you shall incur no sin in whatever they may do with themselves in a lawful manner. God is aware of all that you do. You will incur no sin if you give a hint of a marriage offer to [widowed] women or keep such an intention to yourselves. God knows that you will entertain such intentions concerning them. Do not, however, plight your troth in secret; but speak only in a decent manner. Furthermore, do not resolve on actually making the marriage tie before the prescribed term [of waiting] has run its course.

Bilingki, Allohning sizlarning qalbingizda nima borligini bilishini va shuning uchun Undan qo'rqishingizni bilingiz; Allohning juda kechiruvchi va bardoshli ekanini ham bilingiz. (234-235-oyatlar) Note: the rules say never write "Allah", so the correct version is: Bilingki, Xudoning sizlarning qalbingizda nima borligini bilishini va shuning uchun Undan qo'rqishingizni bilingiz; Xudoning juda kechiruvchi va bardoshli ekanini ham bilingiz. (234-235-oyatlar)

Know well that God knows what is in your minds, so have fear of Him; and know that God is much- Forgiving, Forbearing. (Verses 234-235)

Johiliyat davrida arab yurtida beva ayollar o'z oilalari, qaynota-qaynonalari va umuman jamiyat tomonidan katta zulm va adolatsizlikka duch kelardi. Er vafot etganda, beva ayol ubinoning xira bir qismiga qamab qo'yilar, eng eski kiyimlarini kiyishga majbur bo'lar va butun bir yil davomida hech qanday atir yoki xushbo'y narsa ishlatishdan tiyilishi kerak edi. Bu muddat tugagach, u o'zini xo'rlovchi va ma'nosiz bo'lgan bir qator marosimlarni bajarishga majbur bo'lardi, jumladan, hayvon go'ngini havoga otish hamda shahar yoki qishloq bo'ylab eshak yoki qo'y ustida yurish kabi odatlar. Islom bu foydasiz odatlarning barchasini bekor qildi va beva ayollarning azoblarini yengillashtirdi. Ular erini yo'qotishning qayg'usidan tashqari, oilalarining xo'rlanishi va ta'qibiga ham chidashga majbur bo'lar hamda baxtli va munosib oilaviy hayotni qayta boshlash imkoniyatidan mahrum edilar.

Sura keyin boshqa, ammo tez-tez uchraydigan vaziyatga to‘xtaladi: nikoh amalga oshmasdan turib ayol talоq qilingan holat. U er-xotinning har birining huquq va majburiyatlarini bayon etadi.

The sūrah then tackles a different, but frequently met, situation, in which a woman is divorced before the consummation of the marriage. It outlines the respective rights and obligations of both spouses.

{Sizlar ayollarga tegmasdan yoki ularga mahr belgilamasdan turib talоq bersangiz, bu sizga gunoh bo'lmaydi. Lekin ularni ta'minlang: boy kishi o'z imkoniyatiga ko'ra, kambag'al kishi esa o'z imkoniyatiga ko'ra. Bu ta'minot odilona bo'lishi kerak, ezgu kishilarning zimmasidagi burchdir. Agar ularga tegmasdan, lekin ularga mahr belgilab bo'lgandan keyin talоq bersangiz, belgilagan mahringizning yarmini ularga bering. Faqat ayollar o'z haqlaridan voz kechsalar yoki nikoh bog'lovchisi bo'lgan kishi voz kechsa, bundan mustasno. Sizning haqqingizdan voz kechish taqvoga yaqinroqdir. Bir-biringizga ezgulik qilishni unutmang. Albatta, Alloh nima qilayotganingizni ko'rib turadi.} (Oyatlar 236-237)

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. (Verses 236-237)

Birinchi holat bir ayolga tegishli bo‘lib, uning nikohi to‘y qilinmasdan, ya’ni nikoh bajarilmasdan va mahr belgilanmasdan turib ajrashtiriladi. Bunday holatda erkak o‘z imkoniyatiga ko‘ra unga moddiy yordam berishga majburdir. Bunday harakat ayolning ruhiy holatiga katta ta’sir ko‘rsatadi, chunki u nikohi boshlanmasdan tugaganidan qattiq xafa bo‘ladi. Bu yordam uning qalbidagi har qanday alam va achchiqlikni yengillashtirishga ko‘p yordam beradi. Nikohning amalga oshmagani baxtsiz xato sifatida qabul qilinadi, uning munosibligi yoki sha’ni haqida hukm sifatida emas. Maqsad nizoni yumshatish va aloqani do‘stona, adolat ruhida, hech qanday kek saqlamasdan uzishdir. Shu bilan birga, bunday sovg‘aning miqdori erkakning o‘z moliyaviy imkoniyati doirasida, uning vijdoni va ixtiyoriga qoldiriladi: “Boy o‘z imkoniyatiga ko‘ra, kambag‘al esa o‘z imkoniyatiga ko‘ra (berishi kerak). Bu adolat bilan berilishi lozim bo‘lgan ne’mat bo‘lib, taqvodor kishilar zimmasidagi burchdir.” (236-oyat)

Two situations are outlined here. The first involves a woman who is divorced before her marriage had been consummated or a dowry agreed. In this case, the husband is obliged to recompense her according to his means. Such a gesture would have an immense psychological impact on the woman, who would be devastated at having her marriage dissolved before it has even begun. It would go a long way towards dissipating any bitterness or acrimony left in her heart. The unfulfilled marriage would be understood as an unfortunate mistake rather than a reflection on her suitability or integrity. The aim would be to diffuse the tension and conduct the severance of the relationship amicably, in a spirit of fairness and with no hard feelings. Meanwhile, the size of the gift offered in this case is left to the man’s discretion and conscience, within his financial ability: “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.” (Verse 236)

Sūraning nikoh va talaq masalalari bilan bog'liq boshqa jihatlarini bayon qilishdan oldin, Xudoga itoat va ongli bo'lish ruhiyatini uyg'otgach, sūra namozga oid qisqa bir oyatni keltiradi. Namoz Islomdagi asosiy ibodatdir. Bu yerda Qur'onning o'ziga xos uslubida nazarda tutilgan xulosa shuki, nikoh va talaq masalalarida Xudoga bo'ysunish namoz kabi ulug' va maqbul ibodatdir. Bu fikr insonning barcha faoliyatini qamrab oluvchi, inson hayotining asosiy maqsadi sifatida qaraladigan ibodat (`ibādah) tushunchasi bilan to'liq uyg'undir. Qur'onda shunday deyilgan: {Men jinn va insonlarni faqat Menga ibodat qilsinlar deb yaratdim.} (51:56)

Having evoked an atmosphere of submission to, and consciousness of, God, the sūrah interjects with a short passage on prayer, the main act of worship in Islam, before it deals with other aspects of divorce. The inference here, in the inimitable style of the Qur’ān, is that obedience to God in matters of marriage and divorce is an act of worship no less reverent or commendable than prayer itself. This is in total harmony with the comprehensive Islamic concept of worship (`ibādah) which encompasses all human activity and is seen as the central purpose of human existence, expressed in the Qur’ān: “I have not created the jinns and human beings to any end other than that they may worship Me.” (51: 56)

Sura shunday deydi: “Namozlaringizga doim rioya qiling, ayniqsa o‘rta namozga, va Allohga itoat bilan qiyom qilib turing. Agar qo‘rquvda bo‘lsangiz, piyoda yoki minib turgan holda namoz o‘qing. Xavf yo‘qolib, yana xotirjam bo‘lganingizda, Allohni eslang, chunki U sizga bilmaganingizni o‘rgatgandir.” (238-239-oyatlar)

The sūrah says: “Attend regularly to your prayers, particularly the middle prayer, and stand up before God in devout obedience. If you are in fear, pray walking or riding. When you are again secure, remember God, since it is He who has taught you what you did not know.” (Verses 238-239)

Bu musulmonlarga besh vaqt namozni muntazam ravishda ado etishga, ularni to‘g‘ri tarzda, to‘g‘ri shaklda va belgilangan vaqtlarida o‘qishga oid aniq ko‘rsatmadir.

This is a clear instruction to Muslims to attend regularly to the five daily prayers, offering them in the proper manner, in the correct form, and at their appointed times.

Oʻrta namoz odatda asr namozi, ya’ni peshindan keyingi namoz deb hisoblanadi. Bu fikr Handaq (Xandaq) jangi kuni (miloddan avvalgi emas, milodiy 627 yil) Payg‘ambar Muhammad ﷺ dushman qo‘shinlarini: «Bizni o‘rta namoz – asr namozidan mahrum qildilar. Alloh ularning qalblarini va uylarini olov bilan to‘ldirsin!» deb la’natlaganlari haqidagi rivoyatlarga asoslanadi. Asr namozi alohida tilga olinishining sababi, ehtimol, kun o‘rtasidan keyingi bu vaqtda odamlar qisqa dam olishga o‘tadi va shu sababli uni osonlikcha o‘tkazib yuborishlari mumkinligidadir.

Ushbu undov, nozik ma'naviy ohangi bilan, bevalarning huquqlari va talоq haqidagi qolgan qoidalar bayon etilishidan oldin o'rinli bir oraliq bo'lib xizmat qiladi:

This interjection, with its fine spiritual touch, serves as a fitting interlude before the remaining rules on the rights of widows and on divorce are given:

Sizlardan vafot etib, xotinlarini qoldiradiganlar xotinlari uchun, ularni uylaridan chiqarmasdan, bir yillik nafaqa vasiyat qilsinlar. Agar ular o‘zlari chiqib ketsalar, o‘zlari uchun yaxshilik bilan qilgan ishlariga sizlar gunoh bo‘lmaysiz. Alloh qudratli va hikmat egasidir. Ajrashgan ayollarga ham munosib darajada nafaqa berilishi lozim. Bu taqvodor kishilarning burchidir. Shunday qilib, Alloh sizlarga oyatlarini bayon qiladi, toki aql yuritasizlar.

Those of you who die leaving their wives behind, shall bequeath to their wives provisions for one year without their being obliged to leave [their deceased husbands’ homes]. Should they leave home [of their own accord], you shall incur no sin for what they may do with themselves in a lawful manner. God is Almighty, Wise. Divorced women shall have a provision according to what is fair. This is an obligation on the God-fearing. Thus God makes clear to you His revelations that you may understand.

(Oyatlar 240-242)

(Verses 240-242)

Birinchi oyat beva ayolning vafot etgan eridan vasiyat qilingan huquqini belgilaydi: u eri uyida yashashi va uning nafaqasi ta'minlanishi mumkin. Agar u shuni xohlasa, bu davr mobaynida uy tark etishi yoki qayta turmush qurishi shart emas. Bu uning, avval bayon qilingan, to'rt oy o'n kunlik iddat davri o'tgach, uydan chiqish huquqini inkor etmaydi. Iddat beva ayol zimmasidagi majburiyat bo'lsa-da, eri uyida bir yil turish uning huquqidir. Ba'zi faqihlar bu hukmni 234-oyatda berilgan hukm bilan bekor qilingan deb hisoblaydilar. Biroq bunday xulosa asossiz, chunki ikki hukm turli masalalarga taalluqli: biri beva ayolning huquqini belgilaydi, ikkinchisi esa uning zimmasidagi majburiyatni bayon qiladi.

The first of these three verses establishes the right of a widow to a bequest by her deceased husband, allowing her to stay in his home with a provision for her maintenance. She does not need to leave his home or marry again during that period if that is what she chooses to do. This does not exclude her right to leave the house after four months and ten days, the waiting period, as laid down earlier. While the waiting period is an obligation upon the widow, her staying in her late husband’s home for a year is her right. Some jurists are of the opinion that this ruling is overruled by the one given in Verse 234. Such a conclusion is not justified since the two rulings refer to two different matters: one establishes a widow’s right while the other states an obligation binding upon her.