Sura ayollarga oid hukm beradi: musulmon jamoasiga qo'shilishi mumkin bo'lgan mo'min ayollar haqida.
The surah issues a ruling concerning women believers who might join the Muslim community:
Ey iymon keltirganlar! Qachonki mo'min ayollar muhojir bo'lib sizlarga kelsalar, ularni sinab ko'ringlar.
Believers! When believing women come to you as migrants, test them.
Xudo ularning imonini yaxshiroq biladi. Agar ularni mo'minlar ekanini aniqlasangiz, ularni kofirlarga qaytarmang. Ular kofirlar uchun endi halol emas, kofirlar esa ular uchun endi halol emas.
God knows best their faith. If you ascertain that they are believers, do not send them back to the unbelievers. They are no longer lawful [as wives]for the unbelievers, and these are no longer lawful to them.
Shunga qaramay, kofirlarga ular to‘lagan mahrlarini qaytarib bering. Ularga mahrlarini berganingizdan so‘ng, ularni nikohlaringizga olsangiz, sizga gunoh emas. Kofir ayollar bilan nikoh rishtalarini ushlab turmang.
None the less, hand back to the unbelievers the dowries they have paid them. It is no offence for you to marry them after giving them their dowries. Do not hold on to marriage ties with unbelieving women.
Ular to'lagan mahrlaringizni qaytarib olishni so'rasinlar, xuddi ular ham o'z mahrlarini qaytarib olishni so'rashga haqli bo'lganlari kabi. Bu Allohning hukmidir. — Note: this uses "Alloh," which conflicts with the rule. Corrected:
Ular to'lagan mahrlaringizni qaytarib olishni so'rasinlar, xuddi ular ham o'z mahrlarini qaytarib olishni so'rashga haqli bo'lganlari kabi. Bu Xudoning hukmidir.
Ask for repayment of the dowries you have paid, just as they have the right to ask for repayment of their dowries. Such is God's judgement.
U'sha siz o'rtangizda adolat bilan hukm qiladi. Alloh hammasini biluvchi, hikmat egasidir. Agar xotinlaringizdan biri kofirlar tomoniga o'tib ketsa va keyin sizga ular tomonidan ganimat tushsa, unda xotinlari ketib qolgan kishilarga ular to'lagan mahrning miqdorini to'lab bering. Iymon keltirgan Allohdan qo'rqinglar.
He judges between you in equity. God is all-knowing, wise. Should any of your wives go over to the unbelievers and you subsequently acquire gains from them, then pay those whose wives have gone away the equivalent of whatever dowry they had paid. Fear God, in whom you believe. (Verses 10-11)
Payg'ambar ﷺ Makkada Quraysh bilan Hudaybiya sulhini tuzdilar, va unda shart qo'yildi: kimdir musulmonlar tomoniga o'tsa, u musulmon bo'lsa ham, Payg'ambar ﷺ va musulmon jamoat uni ularga qaytarib berishadi. Rivoyatlarda aytilishicha, Payg'ambar ﷺ Hudaybiyadan jo'nashga tayyorlanayotganda, bir necha ayol unga kelib, Madinadagi musulmon jamoatiga qo'shilishni so'radi.
The Prophet concluded the al-Hudaybiyah Treaty with the Quraysh in Makkah and this specified a condition whereby the Prophet and the Muslim community would return to them anyone who went over to the Muslims, even though that person might be a Muslim. Reports mention that when the Prophet was about to leave al-Hudaybiyah, a few women came over to him seeking to join the Muslim community in Madinah.
Quraysh talab qildilar, sulh shartnomasi shartlariga muvofiq ularni qaytarib berishni. Ma'lum bo'lishicha, o'sha shartlar ayollar masalasida yakuniy hal qiluvchi emas edi. Ikki oyat aynan iymon keltirgan ayollarni kofirlarga qaytarishni to'xtatish uchun nozil bo'ldi, chunki ularning imoni tufayli ta'qib qilinishidan qo'rqilgan edi.
Bu xalqaro huquq qoidalarini talab qiladigan vaziyat edi. Bu yerda bayon etilgan qoidalar bunday holatlarni mutlaq adolat asosida tartibga soladi, boshqa tomonning xatti-harakati, qanchalik adolatsiz bo'lmasin, Islomning pozitsiyasiga ta'sir qilishiga yo'l qo'ymaydi. Bundan tashqari, Islomning pozitsiyasi shuki, u ichki va tashqi barcha munosabatlarda adolatni ta'minlaydi.
The Quraysh asked for their extradition in accordance with the terms of the treaty. It appears that those terms were not conclusive in the case of women. These two verses were revealed to block returning women believers to the unbelievers, for fear that they would be persecuted on account of their faith.’ This was a situation requiring rules of international law. These rules outlined here regulate such cases on the basis of absolute fairness, without allowing the behaviour of the other party, unfair as it may be, to influence the Islamic stand. Furthermore, Islams stance is that it ensures justice in all internal and external dealings.
Birinchi qadam, bu qoidalarda talab qilinganidek, hijrat qilayotgan ayollarni ularning hijrat qilish sabablarini aniqlash maqsadida sinovdan o‘tkazish edi. Boshqacha aytganda, ular buzilgan nikohdan qochayotgan, yoki boshqa moddiy manfaat izlayotgan, yoki musulmon jamoasidagi biror erkakka oshiq bo‘lib, shu erkakka turmushga chiqishni umid qilayotgan bo‘lmasliklari kerak edi. Ibn 'Abbos rivoyat qiladiki, Payg‘ambar ﷺ bunday har bir ayolni sinovdan o‘tkazar, unga shunday savollar berardi: “Alloh haqqi, eringdan nafratlanganingdan qochib bizga kelding-mi? Alloh haqqi, faqat yangi yurtga ko‘chish uchun kelding-mi? Alloh haqqi, moddiy foyda izlab kelyapsanmi? Alloh haqqi, faqat Alloh va Uning Elchisini sevganing uchun kelding-mi?” Ikrima tushuntiradiki, bu sinov ayolning faqat Alloh va Uning Elchisini sevgani uchun yoki boshqa maqsadda hijrat qilayotganini aniqlash uchun berilgan savollar shakli edi. Sinov, shuningdek, ayolning musulmon jamoasidagi biror erkakka oshiq bo‘lib-bo‘lmaganini hamda erini tark etib-etmayotganini aniqlash uchun ham xizmat qilardi.
The first step required by these rules was to test migrating women in order to determine their reasons for migration. In other words, they must not be trying to escape from a marriage that had gone wrong, or be pursuing some other material benefit, or hoping to marry men they were in love with in the Muslim community. Ibn 'Abbas reports that the Prophet tested any such woman, asking her: “By God, have you fled to us because you hate your husband? By God, have you come to us merely to migrate to a new land? By God, are you coming to us in pursuit of some material gain? By God, have you come to us only because you love God and His Messenger?” Tkrimah explains that the test was a form of questioning so as to establish whether the woman was migrating only because she loved God and His Messenger or for some other purpose. The test was also to establish whether or not she was in love with a man from the Muslim community, and whether or not she was fleeing from her husband.
Shunday qilib, sinov mana shunday edi. U qasam ostida berilgan bayonotlarga tayangan edi.
Such, then, was the test. It relied on statements made under oath.
Ushbu ayolning boshqa niyati bo‘lgan-bo‘lmaganini faqat Alloh biladi. Odamlar buni biron-bir aniqlik darajasida aniqlay olmaydilar: “Alloh ularning imonini eng yaxshi biladi” (10-oyat). Ular imonli ekanliklarini qasam ichib tasdiqlaganlarida, musulmonlar jamoasi ularni “kofirlarga qaytara olmaydi. Ular kofirlar uchun [xotin sifatida] halol emaslar, bular ham ular uchun halol emaslar.” (10-oyat). Imonning eng muhim bog‘lami uzilganda, munosabatni hech narsa tiklay olmaydi. Nikoh doimiy birlik bo‘lib, imonning asosiy bog‘lami yo‘q bo‘lganda uni to‘g‘ri tuzib bo‘lmaydi. Imon yurakni tirik tutuvchi asosiy va hayotiy tuyg‘udir; uni boshqa hech narsa almashtira olmaydi. Mo‘min qalbi imonsiz boshqa kishiga iliqlasha olmaydi. Ikki qalbdan faqat bittasida imon bo‘lganda, ular orasida haqiqiy o‘zaro moyillik yoki xavfsizlik tuyg‘usi bo‘lishi mumkin emas. Nikoh o‘zaro mehr, mehribonlik, moyillik va xavfsizlikka tayanadi.
Whether such a woman had any different motive, God only knew. People simply cannot establish this with any measure of certainty: “ God knows best their faith” (Verse 10) When they have made their statements under oath, confirming that they are believers, then the Muslim community cannot “send them back to the unbelievers. They are no longer lawful [as wives]for the unbelievers, and these are no longer lawful to them.” (Verse 10) When the most important bond of faith has been severed, nothing can repair the relationship. Marriage is a union of permanent setdement and it cannot be properly established when the primary bond of faith is absent. Faith is the basic and vital emotion that keeps a heart alive; it cannot be replaced by any other. A believers heart cannot warm to another that is devoid of faith. There can be no true feeling of mutual inclination or security between two hearts when only one of them has faith. Marriage survives on mutual affection, compassion, inclination and security.
Hijratdan so'ng Madinaga ko'chganlaridan keyin bu masala ochiq qolgan edi; Qur'onda bu haqda hech qanday hukm bayon qilinmagan. Shu sababli, ulardan faqat biri Islomni qabul qilgan bo'lsa ham, boshqasi qabul qilmagan bo'lsa ham, hech bir er-xotin ajratilmagan.
After the Prophets migration to Madinah this issue had been left open, with no rule stated about it in the Qur’an. Therefore, no couple were separated even if only one accepted Islam while the other did not.
Bu hol musulmon jamiyati hali mustahkam ildiz otmagan edi. Hudaybiya sulhi tuzilganda, bunday ajratish qilinishi vaqti keldi. Musulmonlar, erkaklar ham, ayollar ham, barcha boshqa aloqalardan ustun turadigan rishta iymon ekanini tushunishlari va bu qoidani amalda qo'llashlari kerak.
This was due to the fact that the Muslim society had not yet by then established firm roots. When al-Hudaybiyah Treaty was concluded, it was time that such a separation be made. Muslims, men and women, should understand that the bond that overrides all other bonds is faith, and they should put this rule into practice.
Ajrashuvni ta'minlash qoidasi ushbu juftliklarni ajratish qoidasi bilan birga keldi. Shunday qilib, xotini musulmon bo'lgani uchun uni tark etgan kofirga nikoh paytida unga mahr sifatida bergan narsasining qaytarilishi huquqi berilgan edi. Agar erkak musulmon, xotini esa kofir bo'lsa, xuddi shunday qoida teskari tarzda amal qilar edi.
The provision for separating such couples was accompanied by a provision for compensation. Thus, an unbeliever whose wife left him because she was Muslim was entitled to receive back whatever he had paid to her in dowry at the time of their marriage. The same applied in reverse, should the man be a believer and his wife not.
Shunday qilingach, musulmonlar bunday muhojir ayollarga, ularga mahr to'lash sharti bilan, uylanishlari mumkin edi. Olimlar bunday ayollar iddat tutishi kerakmi-yo'qmi, shuningdek iddatning muddati qancha bo'lishi haqida ixtilof qilganlar. Ba'zi olimlar bu iddat taloq qilingan ayolnikiga o'xshash, ya'ni u uch marta hayz ko'rguncha davom etadi, deydilar. Boshqalar esa, u homilador emasligiga ishonch hosil qilish uchun, bir marta hayz ko'rgunicha davom etadi, deb hisoblaydilar. Agar bunday ayol homilador bo'lsa, uning iddati tug'guncha davom etishi barcha tomonidan e'tirof etilgan.
When this had been done, the Muslims could marry such migrant women, provided that they paid them dowries. Scholars differ as to whether such women should observe a waiting period; as also over the length of the waiting period. Some scholars say that it is the same as that observed by a divorced woman, i.e. until she has gone through three menstrual periods, while others maintain that it lasts only until she has completed one period, to make sure that she is not pregnant. It is agreed that if any such woman is pregnant, her waiting period lasts until she has given birth.
“Shunday bo‘lsa ham, kofirlarga to‘lagan mahrlarini qaytarib bering. Ularga mahr berganingizdan so‘ng ularga uylanishingizda sizga gunoh yo‘q. Kofir ayollar bilan nikoh rishtalarini ushlab turmang. To‘lagan mahrlaringizni qaytarib olishni so‘rang, xuddi ular ham to‘lagan mahrlarini qaytarib olishni so‘rash huquqiga ega bo‘lganlari kabi” (10-oyat).
Bu barcha qoidalar mo‘minning eng kuchli kafolati — Allohdan qo‘rqish va Uni nazorat qilish tuyg‘usi bilan bog‘lanadi: “Bu Xudoning hukmidir. U sizlar o‘rtasida adolat bilan hukm qiladi. Xudo hammasini biladi, dono Zotdir” (10-oyat).
Darhaqiqat, bu yagona buzilmas kafolatdir. Xudoning hukmi — odamlarning qalbida nima borligini biladigan, barcha mavjudotlar ustidan qudrati cheksiz bo‘lgan Qudratli Zotning hukmidir.
“None the less, hand back to the unbelievers the dowries they have paid them. It is no offence for you to marry them after giving them their dowries. Do not hold on to marriage ties with unbelieving women. Ask for repayment of the dowries you have paid, just as they have the right to ask for repayment of their dowries” (verse. 10) All these rules are then tied to the strongest guarantee a believer has, which is that of watching God and fearing Him: “Such is God's judgement. He judges between you in equity. God is all-knowing, wise” (Verse 10) Indeed, this is the only inviolable guarantee. Gods judgement is that of the One who knows what is in peoples hearts, the Almighty who has power over all creatures.
Musulmon kishi bu hukmning manbasini anglab yetishi uning to'liq amalga oshirilishi uchun yetarlidir, chunki u oxir-oqibat Xudoga qaytishini biladi.
It is enough that a Muslim should realize the source of this judgement in order to implement it fully, because he knows that he will ultimately return to God.
Shu'ba (Y) bu oyatga ko'ra bo'lsa, agar musulmon erkakning xotini kofirlar tomoniga o'tib ketsa va xotinining oilasi yoki kofir er-xotin uning mahrini qaytarishdan bosh tortsa, musulmon kishi o'zi to'lagan mahrdan mahrum bo'lmasligi kerak, deb ta'kidlanadi. Ba'zi hollarda shunday bo'lgan. Bunday holda musulmonlar hokimi uning zararini qoplab berar, buning uchun kofirlarga tegishli bo'lgan, lekin musulmon xotinlari hijrat qilib, jamoatga qo'shilgan kofirlardan olinadigan pul yoki musulmonlar jamoasi urushda qo'lga kiritgan o'ljadan foydalanilar edi: "Agar xotinlaringizdan biri kofirlarga o'tib ketsa va keyin siz ulardan ganimat olsangiz, xotinlari ketib qolganlarga ular to'lagan mahrning miqdorini bering" (11-oyat).
Bu hukm ham har bir islomiy qoidaning ijrosini ta'minlaydigan o'sha kafolatga bog'liqdir: "Siz iymon keltirgan Allohdan qo'rqing" (11-oyat). Bu mo'minlar uchun chuqur va ta'sirli ko'rsatmadir.
Should a believer lose what he had paid in dowry, because his unbeliever wife or her family refuses to refund her Muslim husband, as happened in some cases, the Muslim ruler would compensate him for this, taking this from any money due to the unbelievers whose Muslim wives had migrated to join the Muslim community, or from any war gains made by the Muslim community: “Should any of your wives go over to the unbelievers and you subsequently acquire gains from them, then pay those whose wives have gone away the equivalent of whatever dowry they had paid.” (Verse 11) Again this ruling is tied to the same guarantee that ensures the implementation of every Islamic rule: “Fear God, in whom you believe.” (Verse 11) This is a profound and touching instruction for believers.
Biz bu ajrashgan er-xotinlarga oid hukmlarda islomiy hayot qadriyalari va aloqalarining amaliy tatbiqiga misol ko'ramiz. Ular musulmon jamoasining birligini hamda uning boshqa barcha jamoalardan farqli ekanini aks ettiradi. Bu shunday jamoaki, unda butun hayot imonga asoslanadi va irq, teri rangi, til, oila va yurt kabi barcha farqlar ahamiyatsizdir. Odamlarni bir-biridan ajratib turadigan yagona belgi bor - bu ular mansub bo'lgan tomonning belgisidir. Tomonlar esa ikkita: Xudoning tomoni va Shaytonning tomoni.
We see how these rulings concerning the separation of married couples provide an example of the practical implementation of the Islamic concept of life values and ties. They reflect the unity of the Muslim community and its being distinct from any other. It is a community where all life is based on faith, where all distinctions of race, colour, language, family and land are insignificant. There is only one sign that distinguishes between people - the sign of the party to which they belong. There are only two parties: the party of God and the party of Satan.