Bu surraning birinchi qismida musulmon jamiyatining tashkil etilishi va uning tizimidan johiliyat e'tiqodlarining barcha izlarini yo'qotish masalasi ko'rib chiqilgan. Unda yetimlarga kafolatlar berilib, ularning mol-mulki oila ichida va jamiyat doirasida himoya qilinishi bayon etilgan. Shuningdek, u meros tizimi haqida ham so'z yuritgan. Bu barcha kafolatlar Hamma odamlarning Rabbi bo'lgan Alloh taolo belgilagan Islom tizimi doirasida amal qiladi. U zot ularning hammasini yagona nafsdan yaratgan va insoniy jamiyatni asosiy birlik sifatida oila asosida barpo etib, o'zaro mehr-oqibatni uning yo'l-yo'riqchi tamoyili qilgan. Yana shuni ham aytish kerakki, ularning barcha ishlari Alloh taolo tomonidan Uning mukammal bilimi va cheksiz donishmandligi asosida belgilangan chegaralar doirasida tartibga solinishi lozim. Ular bularning hammasida Unga itoat etsalar yoki Uning amrlariga itoatsizlik qilsalar, shunga ko'ra mukofot yoki jazoga ega bo'ladilar.

The first passage of this sūrah dealt with the organisation of Muslim society and the eradication of all traces of pagan beliefs from its system by providing guarantees to orphans and protecting their wealth within their families and within the community. It has also dealt with the system of inheritance. All these guarantees work within the Islamic system outlined by God, the Lord of all people. He has created them all of a single soul, and He has established human society with the family as its basic unit, making mutual care its guiding principle. Moreover, all their affairs must be regulated within the bounds set by God on the basis of His perfect knowledge and infinite wisdom. They receive their reward or suffer their punishment according to whether they obey or disobey Him in all this.

Ushbu ikkinchi parchada, sura jamiyatni tartibga solish, uni har qanday ochiq fahshdan poklash maqsadini davom ettiradi. U bunday fahsh ishlarni qiladigan erkaklar va ayollarni ajratib qo'yishni nazarda tutadi, shu bilan birga ulardan tavba qilmoqchi, o'zini poklamoqchi va pok hamda iffatli hayot kechirmoqchi bo'lganlar uchun yo'lni ochib qo'yadi. U, shuningdek, johiliyat tuzumlari ostida ayollar boshdan kechirgan xo'rlik va zulmdan ularni qutqaradi, shunda oila mustahkam va sog'lom asosga ega bo'ladi. Jamiyatni mustahkam poydevor ustida va toza muhitda barpo etishning yagona yo'li shu edi. Parcha, islom huquqiga ko'ra erkakka uylanish man etilgan ayollar ro'yxati bilan yakunlanadi. Bu oilaviy hayotni tartibga solishning bir qismidir.

In this second passage, the sūrah continues with its purpose of organising Muslim society, aiming at purifying it of all gross indecency. It provides for the isolation of those who commit such indecency, men and women, while at the same time opening the door for those of them who want to repent, purify themselves and lead a clean and chaste life. It also rescues women from what they used to suffer of humiliation and injustice under ignorant systems, so that the family could establish its firm and sound basis. That was the only way to build the society on firm foundations and within a clean atmosphere. It concludes with giving a list of the women whom a man is forbidden to marry under Islamic law. This constitutes a part of the organisation of family life.

Sizlardan kim fohsh ish qilsa, uning ustiga o'zlaringizdan to'rt kishini guvohlikka chaqiring. Agar ular guvohlik bersalar, u ayollarni o'limlari yetguncha yoki Alloh ularga boshqa yo'l ochguncha uylarda saqlang. {Sizlardan fohsh ish qilgan ikki kishiga ham azob bering. Agar ular tavba qilib, o'zlarini tuzatsalar, ularni o'z hollariga qo'yib yuboring. Albatta, Alloh tavbalarni qabul qiluvchi, rahm qiluvchidir.}

As for those of your women who are guilty of gross immoral conduct, call upon four from among you to bear witness against them. If they so testify, then confine the guilty women to their houses until death takes them or God opens another way for them. (Verse 15) And the two from among you who are guilty of the same, punish them both. If they repent and mend their ways, then leave them alone. God is the One who accepts repentance, the Merciful. (Verse 16)

Islom bu yerda o'zining usulini belgilaydi, u jamiyatni poklash va tozalashga qaratilgan. Dastlab u, aybi isbotlangan zino qilgan ayollarni jamiyatning qolgan qismidan ajratishni tanlaydi. Shuningdek, u jinsiy buzuqlikka berilgan erkaklarga jismoniy jazo berishni tanlaydi, jazoning turi yoki tabiatini aniq ko'rsatmasdan. Keyinroq Islom bunday erkaklar va ayollarga bir xil jazo belgiladi: Al-Nur, ya'ni 24-suradada izohlangan qamchilash va Sunnatda izohlangan toshbo'ron qilib o'ldirish. Ikkala jazoning oxirgi maqsadi jamiyatni himoya qilish, uning obro'si va axloqini saqlashdir.

Islam defines here its method, which aims at the cleansing and purification of society. In the first instance, it chooses to isolate those women who commit adultery from the rest of the community, once their guilt is proven. It also chooses to inflict physical punishment on those men who are sexually perverted, without specifying the type of punishment or its nature. At a later stage, Islam chose to mete out the same punishment to such men and women, which is flogging as explained in Sūrah 24, The Light, or Al-Nūr, and stoning to death as explained by the Sunnah. The ultimate aim of either punishment is to protect society and to guard its honour and morality.

Har qanday vaziyatda va har qanday jazoda Islom qonunchiligi shunday kafolatlarni taqdim etadiki, bu adolatsizlikning sodir bo‘lishini deyarli imkonsiz qiladi va jazoning gumon yoki adashib aniqlangan shaxs asosida qo‘llanishini deyarli mumkin bo‘lmaydigan qiladi. Bu, ayniqsa, qonunlashtirilgan jazo odamlarning hayotiga shunday og‘ir ta’sir ko‘rsatishi mumkinligi sababli muhim edi: “Sizlarning ayollaringizdan kim fahshi ish qilsa, ularga qarshi o‘zlaringizdan to‘rt kishini guvoh qilinglar. Agar ular guvohlik bersalar, u ayollarni o‘limlari yetguncha yoki Alloh ularga boshqa bir yo‘l ochguncha uylarida qamab qo‘yinglar.” (15-oyat)

In every situation and with every punishment, Islamic legislation provides guarantees which make it extremely difficult for injustice to take place and which make it almost impossible for punishment to be inflicted on the basis of suspicion or mistaken identity. This was especially important given that the punishment legislated could leave such a serious effect on people’s lives: “As for those of your women who are guilty of gross immoral conduct, call upon four from among you to bear witness against them. If they so testify, then confine the guilty women to their houses until death takes them or God opens another way for them.” (Verse 15)

Ushbu hukmlar Islomning dastlabki kunlaridanoq musulmon jamiyatidan fahshoni yo‘qotishga qat’iy niyat qilganini juda aniq ko‘rsatadi. U Madinada davlat tashkil etguncha kutib o‘tirmadi, balki hokimiyat tomonidan amalga oshirilishi uchun qonunlarni e’lon qildi.

These rulings show very clearly that Islam was intent, from its very early days, to eradicate immorality from Muslim society. It did not wait until it established its state in Madinah before it promulgated laws to be implemented by the ruling authority.

Buning o‘rniga, zinoning taqiqlanishi Makkada nozil bo‘lgan Al-Isrā’ (Tungi sayohat) surasida bayon etilgan: “Zinoga yaqinlashmanglar, chunki u fahsh ishdir va yomon yo‘ldir.” (17: 32) Yana, Al-Mu’minūn (Mo‘minlar) surasida muvaffaqiyatga erishgan mo‘minlar ta’riflanadi: ular “iffatlarini saqlovchilardir, [o‘z xohishlarini] faqat xotinlari bilan qondiruvchilardir”. (23: 4-5) Xuddi shu ta’rif Al-Ma`ārij (Ko‘tarilish zinalari) surasida ham takrorlanadi.

Instead, the prohibition of adultery was stated in Sūrah 17, The Night Journey, or Al- Isrā’, which was revealed in Makkah: “Do not come near to adultery: for it is an abomination and an evil way.’’ (17: 32) Again, in Sūrah 23, The Believers, or Al- Mu’minūn, successful believers are described as people “who are mindful of their chastity, [not seeking to satisfy their desires] except with their wives”. (23: 4-5) The same description is repeated in Sūrah 70, The Ascending Stairways, or Al-Ma`ārij.

Bu suralarning barchasi Makkada nozil bo‘lgan, o‘sha paytda Islomning na davlati, na hokimiyati bor edi. Shu sababli, garchi bu jinoyatning man etilishi Makkada belgilangan bo‘lsa-da, uchun uchun maxsus jazolar berilmagan. Faqat Madinada hokimiyatga ega davlat tashkil topgandan so‘nggina jazolar belgilandi. Bunday jinoyatlarga barham berish va jamiyatni himoya qilish uchun endi og‘zaki ko‘rsatma va tavsiyalarning o‘zi yetarli emas edi. Islom amaliy din bo‘lib, qonunlarni joriy etish uchun davlat kuchi zarurligini e’tirof etadi. Islom nuqtayi nazaridan din – odamlarning amaliy hayotini tartibga soluvchi tizimdir. U shunchaki his-tuyg‘ular yoki mavhum qadriyatlar emas.

All these sūrahs were revealed in Makkah when Islam enjoyed neither a state nor authority. Hence, no specific punishments were given for this offence, although its prohibition was established in Makkah. Only when a state that exercised power was established in Madinah, were punishments defined. Verbal directives and instructions were no longer sufficient to put an end to such crimes and protect society. Islam is a practical religion that appreciates that the power of the state is needed for the implementation of laws. According to Islam, religion is the system by which to regulate people’s practical life. It is not mere feelings and abstract values.

Islom axloqsizlikka juda jiddiy qarashi va uni butunlay yo‘q qilish uchun astoydil harakat qilishi bizni hayron qoldirmasligi kerak. Barcha davrlardagi johiliy (johil) jamiyatlarning eng muhim xususiyati, bugun dunyoning turli burchaklarida ko‘rayotganimizdek, ruxsatbozlik va barcha axloqiy hamda huquqiy cheklovlardan voz kechishdir. Shunday qilib, fahshoyilik shaxsiy erkinlikning bir ko‘rinishiga aylanadi, unga faqat bag‘rikeng bo‘lmagan dinsiz ta’qibchilar qarshi chiqadi. Johil jamiyatlarda yashovchi odamlar o‘z inson erkinligining hammasidan – xohlab yoki majburan – voz kechishga rozi bo‘lishlari mumkin, ammo “hayvoniy” erkinligidan emas. Ular fahshoyilikka qarshi chiqqan va axloqiy me’yorlarini tartibga solishga urinган har qanday kishiga qarshi qo‘l ko‘tarishga ham tayyor bo‘ladilar.

It should not come as a surprise to us that Islam takes a very serious view of immorality and works hard for its total eradication. The most important feature of Jāhili (ignorant) societies throughout all ages, as we see today across the globe, is permissiveness and the shedding of all moral and legal inhibitions. Thus, promiscuity becomes an aspect of personal freedom that is only opposed by intolerant prudes. People living in ignorant societies may agree to forgo, willingly or unwillingly, all their human freedom but not their “animal” freedom. They will also rise up in arms against anyone who opposes promiscuity and tries to regulate their moral standards.

Jaholiliyat jamiyatlarida barcha tizimlar axloqiy to'siqlarni yo'q qilish, insonning ichki tabiiy nazoratlarini zaiflashtirish, ruxsatsizlikka beg'ubor ko'rinish berish va haddan tashqari fohishalikning hech qanday nazorat va chegarasiz davom etishiga yordam berish uchun hamkorlik qiladi. Bu muqarrar ravishda oila va ijtimoiy nazoratning zaiflashishiga, ruxsatsizlikdan jirkanadigan tabiiy, sog'lom his-tuyg'ularning masxara qilinishiga hamda jismoniy va hissiy yalang'ochlikning hamda uning barcha ifoda usullarining ulug'lanishiga olib keladi.

In ignorant societies, all systems collaborate to destroy moral barriers, weaken natural controls within man, give an innocent appearance to permissiveness and allow excessive promiscuity to run without checks or controls. This inevitably leads to the weakening of family and social controls, to the ridicule of natural, healthy feelings which are disgusted by permissiveness, and to the glorification of both physical and emotional nudity and all its methods of expression.

Islom insonning his-tuyg'ularini va jamiyatlarni jaholatning bu barcha axloqsiz xususiyatlaridan poklashga intiladi. Johiliyya davri arab shoiri, mashhur Imru'l-Qays she'riyatini o'qish kifoya, u qadimgi Yunoniston va Rim imperiyasi she'riyati bilan yaqin o'xshashliklarni ko'rsatadi. Shuningdek, zamonaviy johiliyyaning (ya'ni jaholat holatining) arab va arab bo'lmagan san'ati va adabiyoti bilan ham yaqin o'xshashliklarni topasiz. Bundan tashqari, agar biz barcha johiliyya jamiyatlarining, qadimgi va zamonaviylarining ijtimoiy an'analarini, ayollarning mavqeini va erkinlikka berilishini tekshirsak, ular barchasi bir xil tushunchadan boshlanishi va o'xshash shiorlarni qabul qilishi haqida xulosaga kelishimiz muqarrar.

Albatta, Alloh faqat bilmasdan yomonlik qiladigan, so'ngra tez orada tavba qiladiganlarning tavbasinigina qabul qiladi. Ana shunday kimselarga Alloh rahmat nazari bilan qaraydi. Alloh - Bilguvchi, Hikmat egasidir. Yomon amallarini davom ettirib, o'limlaridan biri kelganda: "Endi men tavba qildim", deydiganlarning tavbasi va kofir holida o'lganlarning tavbasi qabul qilinmaydi. Ana shunday kimselar uchun Biz og'ir azobni tayyorlaganmiz.

God will indeed accept the repentance of only those who do evil out of ignorance, and then repent shortly afterwards. It is they to whom God turns in His mercy. God is All-Knowing, Wise. Repentance shall not be accepted from those who indulge in their evil deeds and, when death comes to any of them, he says: “I now repent”; nor from those who die as non-believers. For those We have prepared grievous suffering.

(Oyatlar 17-18)

(Verses 17-18)

Islom jazo belgilagan bo'lsa-da, gunohkorlar o'z aybini anglab, jamiyatga qaytishni xohlasa, uning yo'lini to'sib qo'ymaydi.

While Islam prescribes punishment, it does not slam the door in the face of sinners, should they want to return to society after having realised their guilt.

Darhaqiqat, Islom ularni rag'batlantiradi va ularga tavba qilib, o'zlarini poklash yo'lini ochib beradi. Bu rag'bat shunchalik kuchliki, Xudo haqiqiy va samimiy tavbani qabul qilishni O'zining ulug'ligi bilan, o'z erkiga ko'ra O'zi zimmasiga olgan burch qilib qo'ygan. Bunda Uning inoyati har qanday kutilganidan ham ortiqdir.

Indeed, Islam encourages them and opens the way for them to repent and purify themselves. The encouragement is so emphatic that God makes acceptance of repentance, once it is genuine and sincere, a duty which He in His glory imposes on Himself by His Own free will. In this, His grace is more than anyone can expect.

Biz avval tavba va uning qabul qilinishi haqida gapirgan edik, o‘shanda "Agar biror fahshga yo‘l qo‘ysalar yoki o‘zlariga zulm qilsalar, Allohni eslaydilar va gunohlari uchun mag‘firat so‘raydilar" degan oyat (3:135) ustida to‘xtalgan edik. O‘sha joyda aytilgan barcha fikrlar bu yerda ham o‘rinlidir.

We have spoken about repentance and its acceptance in the past, when we commented on the verse which describes the true believers as those who “when they commit a gross indecency or wrong themselves, remember God and pray for the forgiveness of their sins”. (3: 135) All that we have stated on that occasion is relevant here.

Navbatdagi mavzu ayollar haqida. Islomdan oldingi Arabistonda ayollarga juda yomon munosabatda bo'lingan, xuddi atrofdagi barcha johiliyat jamiyatlarida bo'lganidek.

The next theme in this passage is women. Women were treated very badly in pre- Islamic Arabia, as they were treated badly in all surrounding ignorant societies.

Ushbu hududda hech qayerda ayollarga inson huquqlari berilmagan. Aksincha, ayollar erkaklarnikiga nisbatan ancha past mavqeda bo‘lib, ular jonsiz narsalarga ko‘proq o‘xshatilgan. Shu bilan birga, ularlardan o‘yin-kulgi va zavq olish uchun foydalanilgan, nafsoniy istaklarni qondirish maqsadida ularga jinsiy buyum sifatida qaralgan. Bundan tashqari, ayollar pornografik san’at va adabiyot uchun mavzu sifatida ishlatilgan. Islom ayollarni ana shu iflosliklardan poklash, ularga tabiiy mavqeini qaytarib berish va ularni oila hamda insoniy jamiyatdagi o‘z vazifalarini bajarishga yo‘naltirish uchun keldi. Islom ayollarga beradigan mavqe ushbu surа boshida bayon etilgan umumiy qoidaga mos keladi: “Ey insonlar, sizlarni bir nafsdan yaratgan, undan uning juftini yaratgan va ikkovidan ko‘plab erkak hamda ayollarni tarqatgan Rabbingizdan qo‘rqing.” (1-oyat) Islom, shuningdek, er-xotin munosabatlaridagi his-tuyg‘ularni past hayvoniy darajadan eng yuksak insoniy darajaga ko‘tarishni maqsad qilgan. Unga o‘zaro hurmat, mehr-muhabbat va g‘amxo‘rlik ma’nolarini kiritadi hamda uni yanada mustahkam poydevorga qo‘yadiki, u turli zarbalar va jahl portlashlariga bardosh bera olsin.

Nowhere in that area were human rights extended to women. Indeed, women were given a position much inferior to that of men so much so that they were more akin to inanimate objects. They were, at the same time, used for entertainment and pleasure, treated as sexual objects in order to satisfy carnal desires. Moreover, women were used as subject matter for pornographic arts and literature. Islam came to purify women of all that filth, giving them back their natural position in order to play their role in the family and in human society. The position Islam gives to women is that which accords with the general principle stated at the outset of this sūrah: “Mankind, fear your Lord, who has created you from a single soul, and from it created its mate, and from the two of them spread abroad so many men and women.” (Verse 1) Islam also sought to raise the standard of feelings in marital relationships from the low animal level to their highest human level. It adds to them overtones of mutual respect, affection and care, and places them on a much more solid foundation so that they can withstand shocks and outbursts of temper.

Ey iymon keltirganlar! Xotinlarni xohlamasangiz ham ulardan meros olish sizga halol emas. Ular ochiq fahshga yo'l qo'ygan bo'lsalar bundan mustasno, sizga ularni bergan narsangizning bir qismini olib qolish uchun ularni boshqasiga turmushga chiqishdan to'sib qo'yishingiz ham halol emas. Ular bilan yaxshilik bilan muomala qiling. Agar ulardan nafratlansangiz, ehtimol siz nafratlangan narsada Alloh juda ko'p yaxshilik qo'ygan bo'lishi mumkin. (19-oyat)

Agar bir xotinni boshqasi o'rniga olmoqchi bo'lsangiz va birinchisiga katta miqdorda mol bergan bo'lsangiz, undan hech narsani qaytarib olmang. Uni qaytarib olasizmi? Bu ochiq zulm va aniq gunoh bo'lar. Qanday qilib uni qaytarib olasiz, holbuki sizlar bir-biringiz bilan yaqinlik qilgansiz va ular sizdan mustahkam ahdu paymon olgan?{ Va otalaringiz nikohlagan ayollarga uylanmang, avvalgi o'tgan ishlar bundan mustasno. Albatta, bu fahshdir, nafratlidir va yomon yo'ldir.}

If you wish to take one wife in place of another and you have given the first one a large sum of money, do not take away anything of it. Would you take it away though that constitutes a gross injustice and a manifest sin? How can you take it away when each of you has been privy with the other, and they have received from you a most solemn pledge? Do not marry women whom your fathers have previously married, unless it be a thing of the past. Surely, that is an indecent, abominable and evil practice.

(Oyatlar 20–22)

(Verses 20- 22)

Agar bu insoniy ideallar amalda qo'llanilganda va oiladagi hayotning chidab bo'lmas holga kelgani, er va xotin uchun ajralish yaxshiroq bo'lishi mumkinligi ma'lum bo'lganda, ajrashgan ayol o'zining barcha mahrini va meros qilib olgan narsalarini oladi. Eri bu mol-mulkning biror qismini, uning qanchalik ko'p bo'lishidan qat'i nazar, olib qo'ya olmaydi. Uning biror qismini olib qo'yish, shubhasiz, gunohdir: "Agar birini olib, boshqasini olishni istasangiz va birinchisiga katta miqdorda mol bergan bo'lsangiz, undan hech narsani olmang. Shunday ochiq zulm va aniq gunoh bo'lgan holda ham uni olib qo'yasizmi?" (20-oyat)

When such human ideals are put into practice, and it is found, nevertheless, that life in the family home has become intolerable and that it may be better for both the man and his wife to separate, then a divorced woman takes all her dowry and whatever she has inherited. The husband cannot take away any part of it, plentiful as it may be. To take away any part of it is evidently sinful: “If you wish to take one wife in place of another and you have given the first one a large sum of money, do not take away anything of it. Would you take it away though that constitutes a gross injustice and a manifest sin?” (Verse 20)

Bu nozik va chuqur mazmunli ishora oilaviy hayotdagi yaqinlikdan ilhomlangan: "Qanday qilib uni olib qo'ysangiz bo'ladi, holbuki siz bir-biringiz bilan yaqinlik qilgansiz va ular sizdan qat'iy ahdu-paymon olgan?" (21-oyat) Bu yerda biz "bir-biringiz bilan yaqinlik qilgansiz" deb tarjima qilgan arabcha ibora ancha keng va nozik ma'nolarni o'z ichiga oladi. U faqat jismoniy yaqinlik bilan cheklanmaydi. Bu shunchaki er-xotinning bir-biriga o'zini berganini anglatmaydi. Unga his-tuyg'ular, munosabatlar va sir-sinoat, muammo hamda tashvishlarni birgalikda baham ko'rish ham kiradi. Bu oyatni o'ylab ko'rganimizda, er va xotin o'rtasida kechasi-kunduzi har bir lahzada yuz beradigan turmush manzaralari ko'z o'ngimizda gavdalanadi. O'tgan xotiralar esga tushadi. Ular bir-birlarining muhabbat ifodalarida, baxtli damlarida, birgalikda baham ko'rgan umid va muammolarida, yanada baxtli hozirgi kun va yorqin kelajak haqidagi intilishlarida, farzandlari haqidagi o'zaro fikrlarida bir-birlariga yaqin bo'lganlar.

Sizlarga (nikohga) haram qilindi: onalaringiz, qizlaringiz, opa-singillaringiz, amakilaringiz va xolalaringiz, aka-ukalaringizning qizlari va opa-singillaringizning qizlari, sizni emizgan onalaringiz, sut opa-singillaringiz, xotinlaringizning onalari, xotinlaringiz bilan yaqinlik qilganingizdan keyin ularning oldingi erlaridan bo'lgan, sizning tarbiyangizdagi qiz bolalaringiz; agar xotinlaringiz bilan yaqinlik qilmagan bo'lsangiz, ularning qizlariga uylanishingizda sizga gunoh yo'q. Shuningdek, o'z sulbingizdan bo'lgan o'g'illaringizning xotinlari va ikki opa-singilni bir vaqtda xotinlikka olish ham haram qilindi, faqat o'tmishda bo'lgan narsa bundan mustasno. Albatta, Alloh Kechiruvchi, Rahmlidir.

Forbidden to you [in marriage] are your mothers, your daughters, your sisters, your aunts paternal and maternal, your brothers’ daughters and your sisters’ daughters, your mothers who have given suck to you, your suckling sisters, the mothers of your wives, your stepdaughters — who are your foster children — born to your wives with whom you have consummated your marriage; but if you have not consummated your marriage with them, you will incur no sin [by marrying their daughters], and the wives of your own begotten sons; and [you are forbidden] to have two sisters as your wives at one and the same time, unless it be a thing of the past. God is Much- Forgiving, Merciful. (Verse 23)

Endi sura ayollarning qaysi toifalariga uylanish man qilinganini batafsil zikr qiladi.

Now the sūrah mentions in detail the classes of women whom we may not marry.

Bu oilani va butun jamiyatni tartibga solishga qaratilgan choralardan biridir.

This is one of the measures designed to organise the family and society as a whole.

Barcha jamiyatlar, sodda va rivojlangan, ayrim ayollar bilan nikohni taqiqlaydi.

All societies, primitive and sophisticated, ban marriage with certain women.

Turli xalqlarda bunday taqiqlarning turli sabablari bor va erkak uylanishi mumkin bo'lmagan ayollarning turli toifalari mavjud. Odatda, primitiv jamiyatlarda taqiqlangan doira keng bo'lsa, madaniyatli jamiyatlarda bu doira ancha torayadi.

Different nations have different reasons for such prohibitions and different classes of women whom a man cannot marry. Primitive societies normally have a wide area of prohibition, while civilised societies narrow that area considerably.

Islomda nikoh uchun harom bo'lgan ayollar uch oyatda zikr qilingan:

In Islam, women who are unlawful for marriage are mentioned in three verses:

Va (sizlarga) turmush qurgan barcha ayollar haram qilindi, faqat qo'l ostingizdagi cho'rilar bundan mustasno. Bu Allohning sizga yozib qo'ygan farzidir. Bulardan boshqa ayollarni esa, o'z mollaringiz bilan talab qilib, zino qilmasdan, nikohga olishingiz sizlarga halol qilindi. (24-oyat)

And (forbidden to you are) all married women, other than those whom your right hands possess. This is God’s ordinance, binding upon you. Lawful to you are all women other than these, provided that, offering them of your own possessions, you seek to take them in wedlock not in fornication. (Verse 24)

Ushbu oyatning birinchi jumlasi aniq ko'rsatadiki, turmush qurgan ayollar nikohlari tufayli boshqa ayollar uchun nikohlanishga halol emas. Bu shuni anglatadiki, Islomda ko'p erlilik (poliandriya) taqiqlangan. Bu Islom jamiyatidagi asosiy qoida bilan mos keladi, unga ko'ra oila jamiyatning asosiy tarkibiy birligidir. U "jinsiy kommunizm" yoki buzuqlik natijasida kelib chiqishi mumkin bo'lgan har qanday munosabatlardagi chalkashlikdan himoyalanishi kerak.

The first sentence in this verse makes it clear that married women are, as a result of their marriage, not lawful for other women to marry. This means that polyandry is forbidden in Islam. This is in line with the basic rule in Islamic society that makes the family its constituent unit. It must be protected against any confusion in relationships that may result from “sexual communism” or promiscuity.

Oila — jamoat oldida amalga oshiriladigan nikoh orqali vujudga keladi, bu nikoh bir ayol va bir erkakni iffatni saqlash maqsadida birlashtiradi. U inson tabiatiga mos keladigan va insonning haqiqiy ehtiyojlarini qondiradigan mukammal tizimdir. Bu tizim inson hayotining maqsadlariga xizmat qiladi, bu maqsadlar inson jinsiy ehtiyojlaridan ustundir, shuningdek, inson jamiyatining maqsadlariga erishishga yordam beradi. U, shuningdek, shaxs, oila va jamiyat uchun ruhiy xotirjamlikni ta'minlaydi.

The family, which comes into existence through a marriage made in public to unite one woman with one man in order to ensure the preservation of chastity, is the perfect system which fits in with human nature and meets the real needs of man. It is a system that serves the objectives of human life, which transcend man’s sexual needs, and helps achieve the goals of human society. It also ensures peace of mind for the individual, the family and the community.

Hamma biladiki, inson farzandi har qanday hayvon nasliga qaraganda ancha uzoqroq tarbiya davrini talab qilishi ma'lum. Bundan tashqari, bola sivilizatsiyalashgan inson hayotining talablarini tushunishi uchun zarur bo'lgan ta'lim ham xuddi shunchalik uzoq davom etadi.

Everyone knows that the human child needs a much longer period of upbringing than the progeny of any animal. Moreover, the education a child needs in order to comprehend the requirements of civilised human life takes a similarly long period.

“[Sizlarga haram qilingan narsalar:] er-xotinli ayollar, faqat qo‘l ostingizdagi cho‘rilar bundan mustasno.” Bu istisno jihod yurishlarida musulmonlar qo‘liga asir tushgan ayollarga nisbatan qilingan. Asirga tushishdan oldin ularning eri bo‘lishi mumkin edi, lekin ularning mamlakati musulmon jamiyati bilan urushda qolgan edi. Shunday qilib, aralashib ketgan masofa ularning kofir erlari bilan bo‘lgan munosabatini uzib qo‘ygan. Islom yurtida erlari bo‘lmagani uchun, ular turmushga chiqmagan ayollar holatida edilar. Ularning homilador emasligini aniqlash uchun bir hayz davriga teng iddat saqlash kifoya edi.

“[Forbidden to you are] all married women, other than those whom your right hands possess.” This exception is made in the case of women who fell captive to Muslims in their jihād campaigns. These might, prior to their captivity, have had husbands in their countries which remained at war with the Muslim society. Thus, the physical distance separating them severed their relationships with their unbelieving husbands. As they had no husbands in the land of Islam, they were in the same position as unmarried women. It was sufficient to ascertain that they were not pregnant by observing a waiting period consisting of one menstruation cycle.

Shundan so'ng, ular musulmon bo'lsalar, ularga turmush qurish halol edi.

Thereafter, it was legitimate for them to marry, if they became Muslims.

Muqobil ravishda, bunday asirga ega bo‘lgan shaxsning uning bilan “o‘ng qo‘li egallagan” sifatida jinsiy aloqada bo‘lishi joiz edi. Bu hol ayolning musulmon bo‘lganidan qat’i nazar amal qilar edi.

Alternatively, it was legitimate for a person to whom such a captive woman belonged to have sex with her as “one whom his right hand possessed”. This applied whether the woman became a Muslim or not.

Islam haqidagi qarashlarni qullik masalasida biz allaqachon batafsil bayon qilganmiz (I jild, 262–264-betlar). Bu masala bo‘yicha qo‘shimcha izohlar 47-sura, "Muhammad" nomli surага bag‘ishlangan tafsirda beriladi. Bizning hozirgi maqsadimiz uchun shuni aytish kifoya: urush asirlarini qulga aylantirish masalasida Islom dushmanlari bilan teng munosabat qoidasini qabul qilgan. Qullarga inson sifatida mehr-shafqat ko‘rsatish borasida Islom har doim dushmanlaridan ustun bo‘lgan. Bu muqarrar edi, chunki urush asirlarini qul qilish xalqaro amaliyot bo‘lib, uni Islom bir tomonlama bekor qila olmas edi.

We have already explained in detail the attitude of Islam towards slavery (Volume I, pp. 262-4). Further explanation will be given in the commentary on Sūrah 47, entitled Muĥammad. It is sufficient for our purpose here to explain that in the matter of imposing slavery on war captives, Islam adopted the rule of equal treatment with its enemies. Islam has always been superior to its enemies in its kind treatment of slaves as human beings. This was inevitable because the enslavement of war captives was an international institution that could not be unilaterally abolished by Islam.

Endi sūra ayollardan qaysilariga musulmon kishining uylanishi taqiqlanganini belgilab, bunday taqiqni Allohning farmonlari va hukmlari bilan bog‘lagach, inson tabiiy istagini nikoh orqali qondirishi mumkin bo‘lgan doirani belgilashga o‘tadi. U Alloh ikki jins o‘rtasidagi birgalikdagi hayotni ma’qullagan yo‘lni bayon qiladi, bu esa oilalarning tashkil topishiga olib keladi. Shu tariqa, ikki jins o‘rtasidagi uchrashuv poklik bilan birga bahra beradi. "Bulardan boshqa ayollar sizlarga halol qilindi, agar ularni o‘z mollaringiz bilan izlasangiz, zino qilmasdan nikohga olishni ko‘zlasangiz. Ulardan bahra olgan ayollaringizga belgilangan mahrlarini bering; mahr belgilangandan keyin o‘zaro rozi bo‘lgan narsada sizlarga gunoh yo‘q. Alloh albatta bilguvchi, hikmat egasidir." (24-oyat)

Now that the sūrah has defined the women with whom a Muslim may not be married, linking such prohibition of marriages to God’s decrees and ordinances, it goes on to define the area within which people may satisfy their natural desire through marriage. It sets out the way God approves of for the companionship between the two sexes, which leads to the establishment of families. In this way, the meeting between the two sexes provides enjoyment with purity. “Lawful to you are all women other than these, provided that, offering them of your own possessions, you seek to take them in wedlock not in fornication. To those with whom you seek to enjoy marriage, you shall give the dowers due to them; but you will incur no sin if you agree among yourselves on any voluntary arrangement even after what has been stipulated by way of duty. God is indeed All-Knowing, Wise.” (Verse 24)

Ushbu Qur’on oyati, taqiq qilinganlardan boshqa har qanday ayol bilan nikoh qilish halol ekanini bildiradi. Kim bunday nikohni xohlasa, nikoh rishtasidan tashqarida huzur-halovat topish uchun emas, balki mahr sifatida o‘z mablag‘idan sarflashi mumkin.

This Qur’ānic verse states that marriage with any woman other than those listed as forbidden is legitimate. Anyone who wishes to have such a marriage may spend of his money, by way of dowry, not to buy enjoyment outside the marriage bond.

Shunga ko‘ra, oyat shunday deydi: «Shartki, o‘z mol-mulkingizdan ularga (mahr) berib, ularni nikoh orqali olmoqchi bo‘lsangiz, zino qilish uchun emas.» Bu shart hatto gap tugamasdan oldin ham juda aniq bayon qilingan. Bundan tashqari, shart avval ijobiy shaklda, «ularni nikoh orqali olmoqchi bo‘lsangiz», deb aytilgan, so‘ngra darhol salbiy shaklda, «zino qilish uchun emas», deb davom ettirilgan. Shunday ekan, bu qonunchilikda hech qanday noaniqlik yo‘q. U Islom ma’qullagan munosabat turi, ya’ni nikoh, va Islom taqiqlagan munosabat turi, ya’ni har qanday shakldagi fohisha aloqalarni hech qanday chalkashliksiz tasvirlaydi. Johiliyat davri arab jamiyatida zino va fohishalik kabi erkin aloqalar amalda bo‘lgan va ma’qullangan. Buni Payg‘ambarning ayollaridan biri Oisha roziyallohu anhoning quyidagi rivoyati aniq ko‘rsatadi:

Musulmon kishi o'zini shunday vaziyatda topsa, ya'ni iffatiga ko'proq e'tibor beradigan erkin ayolga uylanishi amalda imkonsiz bo'lib qolsa, gunohga tushib qolishdan saqlanish uchun cho'rini nikohga olish imtiyozidan foydalanishi mumkin.

When a Muslim finds himself in circumstances that make it practically impossible to marry a free woman who is likely to be more mindful of her chastity, he may use the concession to marry a slave woman so as to resist the temptation of sin.

Sizlardan kimki, sharoit taqozosi bilan iymonli erkin ayolga uylana olmasa, qo'llaringiz ega bo'lgan iymonli cho'ri qizlardan birortasiga uylansin. Imoningizni Alloh yaxshi biladi: sizlar bir-biringizdansiz. Shunday ekan, ularni o'z egalarining roziligi bilan nikohlab oling va ularga munosib mahrlarini to'lab bering, ular pok ayollar bo'lsin, zinokor bo'lmasin va yashirin sevgililari bo'lmasin, balki halol nikoh orqali o'zini berayotgan bo'lsin. Agar nikohdan keyin ular katta fahshga yo'l qo'ysa, ularga erkin ayollarga belgilangan jazoning yarmi beriladi. Bu hukm gunohga tushib qolishdan qo'rqqan kishilar uchun. Ammo sabr qilishingiz siz uchun yaxshiroqdir. Alloh Mag'firatli va Rahmlidir.

Any of you who, owing to circumstances, is not in a position to marry a free believing woman may marry a believing maiden from among those whom your right hands possess. God knows all about your faith: you belong to one another. Marry them, then, with their people’s consent and give them their dowers in an equitable manner, as chaste women who give themselves in honest wedlock, not in fornication, nor as women who have secret love companions. If after their marriage, they are guilty of gross immoral conduct, they shall be liable to half the penalty to which free women are liable. This provision applies to those of you who fear to stumble into sin. Yet it is better for you to be patient. God is Much-Forgiving, Merciful. (Verse 25)

Islom dini insonni uning tabiati, imkoniyatlari va amaliy hayoti doirasida qabul qiladi. U uning qo'lidan tutib, uni jaholatning chuqurligidan islomiy hayotning yuksak ufqiga ko'taradi. Shu bilan birga, unga o'ziga kerak bo'lgan hamma narsani ta'minlaydi. Johiliyat jamiyatida sodir bo'layotgan narsalar muqarrar emas.

The religion of Islam deals with man within the limitations of his nature, abilities and practical life. It takes him by the hand, elevating him from the depths of ignorance to the sublime horizon of Islamic life. At the same time, it provides him with all that he needs. What takes place in an ignorant society is not inevitable.

Johil me'yorlar past, lekin Islom insoniyatni yuksakroq me'yorga ko'tarishni istaydi.

Ignorant standards are low and Islam wants to elevate humanity to a higher standard.

Islom kanizak ayollarga, nikohdan keyin zino qilgan taqdirda, yengilroq jazo nazarda tutadi. Shu tariqa u bunday ayolning ahvolini hisobga oladi, chunki bu holat uni gunohga ko'proq moyil qilishini va erkin ayolga qaraganda vasvasaga qarshi turishda ojizroq bo'lishini tushunadi. O'z tabiatiga ko'ra, qullik ayolning qadr-qimmatini va oila obro'sini pasaytiradi. Erkin ayolni o'z iffatini saqlashga ko'proq qodir qiladigan ana shu ikki omil bor. U shuningdek, erkin ayol bilan kanizak qiz o'rtasidagi ijtimoiy va iqtisodiy farqlarni ham e'tiborga oladi. Bularning barchasi kanizak ayolni o'z sha'ni borasida befarq qiladi va uni blazning pul yoki mavqe vasvasasiga taslim bo'lishini osonlashtiradi. Shu sababli, nikohdan keyin zino qilgan kanizak ayolning jazosi erkin ayolnikining faqat yarmini tashkil etadi: "Agar ular nikohdan keyin og'ir axloqsizlikka yo'l qo'ysalar, ular erkin ayollarga belgilangan jazoning yarmiga loyiq bo'ladilar." (25-oyat)

Islam provides for a reduced punishment for slave women who commit adultery after marriage. In this way, it takes into account the situation in which such a woman finds herself, understanding that this makes her more liable to sin and less able than a free woman to resist temptation. By its very nature, slavery reduces a woman’s dignity or family reputation. These are the two elements that make a free woman more able to protect her chastity. It also takes into consideration the social and economic differences between a free woman and a slave girl. All these considerations make a slave woman more complacent with regard to her honour and make it easier for her to yield to the temptation of money or position by her seducer. It is for this reason that the penalty for a slave woman who commits adultery after marriage is only half that of a free woman: “If after their marriage, they are guilty of gross immoral conduct, they shall be liable to half the penalty to which free women are liable.” (Verse 25)

Shubhasiz, bu bo‘linishi mumkin bo‘lgan, ya’ni qamchilash shaklidagi o‘lchanadigan jazoni anglatadi. U bo‘linmaydigan rajm jazosiga taalluqli emas. Shunday ekan, agar turmush qurgan mo‘min cho‘ri zino qilsa, unga erkin, turmush qurmagan ayol jazosining yarmi beriladi. Agar zino qilgan cho‘ri turmush qurmagan bo‘lsa, uning jazosi borasida olimlar orasida turli qarashlar mavjud. Ba’zilar uning hukmi ham xuddi shunday, ya’ni turmush qurmagan erkin ayol jazosining yarmi ekanini va uni imom yoki hokim ijro etishini aytadilar. Boshqalar esa bu yengillashtirilgan jazo bo‘lib, uni uning xo‘jayini ijro etishini ta’kidlaydilar. Bu qarashlar fiqh kitoblarida bayon etilgan. Bu tafsilotlarga bu yerda to‘xtalishni niyat qilmaymiz. Bizning maqsadimiz uchun shuni aytish kifoyaki, Islom barcha holatlarni hisobga oladi, shu bilan birga odamlarga o‘zlarining poklik va iffatlarini saqlashda yordam beradi.

It goes without saying that this represents the measurable penalty that can be halved, i.e. flogging. It does not apply to the penalty of stoning which cannot be divided. Hence, if a married believing slave commits adultery, she is given half the punishment of an unmarried free woman. If the slave who commits fornication is unmarried, her penalty is subject to different views among scholars. Some are of the opinion that it is the same, i.e. half the penalty of an unmarried free woman, and that the Imām or ruler administers it. Others are of the view that it is a reduced punishment, administered by her master. These views are argued in books of jurisprudence. We have no intention of delving into these details here. It is sufficient for our purposes to state that Islam takes into consideration all situations while at the same time helping people to maintain their purity and chastity.

Alloh sizga bularning hammasini aniq bayon qilmoqchi va sizni o'tganlarning to'g'ri yo'llariga yo'naltirmoqchi, hamda rahmati bilan sizga tavba qabul qilmoqchi. Alloh Bilguvchi, Hikmat egasidir. Alloh rahmati bilan sizga tavba qabul qilmoqchi, nafslariga ergashuvchilar esa sizni juda uzoq adashishga undamoqchi. Alloh sizning yukingizni yengillashtirmoqchi; chunki inson zaif qilib yaratilgan. (26–28-oyatlar)

God wants to make all this clear to you and to guide you in the [righteous] ways of life of those who have preceded you, and to turn to you in His mercy. God is All-Knowing, Wise. And God wants to turn to you in His mercy, while those who follow their lusts want you to go very far astray. God wants to lighten your burdens; for man has been created weak. (Verses 26- 28)

Ushbu oyatlar oila haqida Islom bergan batafsil qonunchilikka mukammal va keng qamrovli izoh beradi. Aynan shu qonunchilik orqali islomiy jamiyat ruhiy, axloqiy va ijtimoiy jihatdan juda yuksak, toza va sog'lom cho'qqiga ko'tariladi. Ushbu oyatlarda berilgan izoh musulmon jamoatiga Xudo ushbu qoida va qoidalarni joriy etish orqali nimani xohlashining haqiqatini ochib beradi. Shu bilan birga, nafsiga ergashganlarning maqsadlari ham ochib beriladi.

These verses provide a perfect and comprehensive comment on the detailed legislation provided by Islam for the family. It is through this legislation that Islamic society is elevated psychologically, morally and socially to a very high, clean and healthy summit. The comment given in these verses reveals to the Muslim community the truth of what God wants for it by His prescription of these laws and regulations. At the same time, the aims of those who follow their lusts are also revealed.

Alloh bandalariga inoyat bilan munosabatda bo'ladi va O'zining qonunchiligi ortidagi hikmatlarni ularga ochib beradi, ularni amalga oshirish natijasida qo'lga kiritadigan foydalarini tushuntiradi. Bu Alloh bandalariga ko'rsatadigan izzat-ikrom ishorasi bo'lib, U ularga shunday deydi: «Alloh bularning hammasini sizlarga aniq bayon qilmoqchi». U sizning Uning hikmatini tushunishingizni, uni ochiq ko'z va ong bilan o'ylab ko'rishingizni xohlaydi. Uning qonunchiligida hech qanday sirli narsa yo'q. U o'zboshimchalik bilan yaratilmagan. Alloh ning yaxshi bandalari sifatida musulmonlar bu hikmatning ularga tushuntirilishiga loyiqdirlar. Bu izzat-ikrom faqat Xudolikning haqiqiy mohiyatini va Alloh bandasi bo'lish nimani anglatishini tushunadiganlargagina qadrli bo'ladi.

God treats His servants with grace and reveals to them what lies behind His legislation, explaining to them the benefits they will reap as a result of implementing it. It is a gesture of honour, which God does to His servants by speaking thus to them: “God wants to make all this clear to you.” He wants you to understand His wisdom and reflect on it with open eyes and minds. There is nothing enigmatic about His legislation. It is not made arbitrarily. Good servants of God as they Oil are, Muslims deserve to have this wisdom explained to them. This is an honour, which is appreciated only by those who understand the true nature of Godhead and what it means to be a servant of God.

Izohning oxirgi so'zi insonning ojizligiga va Alloh unga bergan mukammal qonun orqali ko'rsatgan rahmatiga, ya'ni uning yukini yengillashtiradigan va undan barcha zarar hamda musibat sabablarini bartaraf etadigan qonunga taalluqli.

The final word in this comment touches on man’s weakness and the mercy God shows him by giving him a perfect law which lightens his burden and which removes all causes of harm and affliction from him:

"Alloh sizlardan yengil tutmoqchi; inson zaif qilib yaratilgan" (4-suradagi 28-oyat). Note: following your rule, I've written "Alloh" as in the Uzbek rendering of "God." If you want "Xudo" instead, let me know.

“God wants to lighten your burdens; for man has been created weak.” (Verse 28)

Yuqoridagi oyatlar qamrab olgan va ular o‘z ichiga olgan ko‘rsatma hamda huquqiy qoidalar bilan tartibga solingan sohada Ollohning insonning yukini yengillashtirish istagi aniq ko‘rinib turadi. Tabiiy ehtiyojlar tan olinadi va ularni qondirishning to‘g‘ri, sog‘lom va samarali yo‘li belgilab beriladi. Xudo bandalariga bu ehtiyojlarni asossiz bostirishni yuklamaydi, shuningdek, ularni nazorat va cheklovsiz o‘z zavqlari ortidan ergashishga ham qo‘yib bermaydi. Umuman olganda, Xudoning insonga yengillik yaratish istagi insonning tabiati, qobiliyati va haqiqiy ehtiyojlarini hisobga olgan holda U belgilagan inson hayoti konstitutsiyasida juda yaqqol namoyon bo‘ladi. U insonning barcha ijodiy kuchini safarbar etadi va uni behuda sarflanishdan himoya qiladi.

Within the area addressed by the preceding verses and regulated by the directives and legal provisions they contain, the Divine wish to lighten man’s burden is clearly apparent. Natural desires are recognised and given a proper, healthy and fruitful method of satisfaction. God neither charges His servants with an unreasonable suppression of these desires, nor does He allow them to run loose after their pleasure without checks and controls. More generally, God’s wish to make things easy for man appears very clearly in the constitution He has laid down for human life which takes into consideration man’s nature, ability and real needs. It taps all man’s constructive energy, protecting it against wasteful use.

Ko‘pchilik Ilohiy yo‘lga, ayniqsa erkaklar va ayollar o‘rtasidagi munosabatlarga oid yo‘lga amal qilish og‘ir yuk, deb o‘ylaydi. Ular yana, istaklarni erkin qondirish uchun barcha to‘siqlardan voz kechish osonlik va farovonlik keltiradi, deb da’vo qiladilar. Bu butunlay aldanishdir. Har bir ishda faqat o‘z zavqini izlash, burchni butunlay chetga surib qo‘yish, insonning jinsiy munosabatlar maqsadini hayvonot olamidagi shunga o‘xshash narsa darajasiga tushirish, erkaklar va ayollar o‘rtasidagi munosabatlarga ta’sir qiladigan barcha axloqiy cheklovlar va ijtimoiy burchlarni yo‘qotish, insonga osonlik va farovonlik bergandek tuyulishi mumkin. Lekin aslida ular insonning yelkasiga og‘irlik solib, uning yukini oshiradi. Ularning jamiyatga va albatta har bir shaxsga ta’siri zararli, isrofgarchilik va vayronkor bo‘ladi. Din, axloq va iffatning cheklovlaridan xalos bo‘lib, o‘zini ozod qilgan jamiyatlardagi ahvolga bir nazar tashlashning o‘zi yurakni larzaga soladi.