Ushbu parcha bu surāning avvalgi qismlarida belgilangan maqsadlarni to‘ldiradi. U johiliyat davrining hali ham g‘oyalarda va amallarda o‘z izlarini qoldirib kelayotgan barcha qoldiqlarini, ayniqsa ayollarga, ularning jamiyatdagi o‘rniga hamda yetim va bolalar kabi himoyaga muhtoj boshqa guruhlarga munosabatga oid qoldiqlarini yo‘qotishga qaratilgan. Musulmon jamoasi bunday qoldiqlardan tozalanishi kerak edi, shunda oila erkak va ayol bir jonning ikki qismi ekanligi asosida qurilishi mumkin bo‘ladi, ularning ikkalasi ham o‘z haqqi va munosib o‘rniga ega bo‘lishi lozim. Ularning manfaatlari himoya qilinishi, oilaviy aloqalar esa mustahkamlanishi kerak. Oila ichida chiqqan har qanday nizo, u rivojlanib, aloqalarning uzilishi va uylarning vayron bo‘lishiga olib kelmasidan oldin, erta hal qilinishi lozim. Shuni esda tutish kerakki, bunday hollarda birinchi navbatda zarar ko‘radigan — hali shakllanish davrida bo‘lgan kichik bolalardir. Musulmon jamoasi esa, aksincha, o‘zining himoyaga muhtoj guruhlariga g‘amxo‘rlik qilish asosida qurilishi kerak, shunda ular hokimiyat tutganlar tomonidan zulm ko‘rmaydilar.

This passage complements what the early parts of this sūrah have set out to do. It aims to eradicate all traces of past ignorant days, still manifesting themselves in ideas and practices, especially concerning women, their place in society and the treatment of other vulnerable groups such as orphans and children. The whole Muslim community needed to be purged of such traces in order to allow the family to be established on the basis that man and woman are two parts of a single soul and they both must be given their due and honourable positions. Their interests are to be looked after and family ties need to be strengthened. Any dispute that breaks out within the family should be settled early, before it develops and leads to a severing of ties and the destruction of homes. It is to be remembered that in such cases, the first to suffer are young children who are still in their formative years. The Muslim community, on the other hand must be established along the lines of looking after its vulnerable groups, so that they are not oppressed by those who wield power.

Mazkur parcha oilaviy munosabatlarning ayrim jihatlarini yoritadi va ularni koinotni boshqaruvchi tizim bilan bog'laydi. Bu esa bizga ayol maqomi, oilaning roli hamda jamiyatdagi ojiz va himoyasiz kishilarga g'amxo'rlik masalalari juda jiddiy ekanligini his qildiradi. Haqiqatan ham shunday. Bu sūraning dastlabki qismlariga sharh berayotganimizda, Islomning oilaga qarashi va uning musulmon jamoasidan johiliyatni yo'qotish borasidagi sa'y-harakatlari, ya'ni jamiyatning ruhiy, ijtimoiy va axloqiy darajasini ko'tarishga qaratilgan intilishlari haqida batafsil to'xtalgan edik. Shuni esda tutishimiz kerakki, aynan shunday yuksalish orqali musulmon jamoasi Islomga ishonmaydigan va uning o'ziga xos tizimi asosida yashamaydigan boshqa barcha jamiyatlar ustidan ustunlikka erishgan.

Ular sendan ayollar haqida hukmlar so'raydilar. Ayt: "Alloh ularga oid hukmlarni Sizlarga Ўzi beradi, shuningdek, bu Kitobda sizlarga o'qib eshittirilgan narsalar ham — ya'ni ularga belgilangan huquqni bermay, ularga uylanishni xohlamaydigan yetim qizlar haqida hamda zaif bolalar va yetimlarga adolat bilan munosabatda bo'lishingiz haqida." Qanday yaxshilik qilsangiz, Alloh uni albatta biladi.

They ask you for rulings concerning women. Say, God [Himself] gives you His rulings concerning them, as well as what is conveyed to you through this Book about orphan women whom you deny what has been assigned to them, and you are disinclined to marry them; and concerning helpless children, and about your duty to treat orphans with fairness. Whatever good you may do, God knows it fully. (Verse 127)

Sūra boshidagi va ayollarga oid bir qator qoidalarni belgilaydigan oyatlar musulmonlarning ongida ayollar mavqeining turli jihatlari haqida ko‘plab savollar uyg‘otdi. Yangi tashkil topgan musulmon jamoasidagilar turli masalalar bo‘yicha hukm talab qiladigan savollar bilan murojaat qildilar. Bu ularning hayotning barcha sohalarida o‘z dinlarining har bir hukmini bilishga chin dildan intilganidan dalolat edi.

The verses with which the sūrah opens and which outline a number of regulations about women raised many questions in the Muslims’ minds about different aspects of the position of women. Those in the newly-established Muslim community formulated questions which required rulings on different matters. This indicated a genuine desire on their part to know every ruling of their faith in all matters of life.

Jaholatdan Islomga o'tgan bu ko'chish ularning qalblariga uzoq muddatli ta'sir ko'rsatdi. Ular johiliyat davridagi barcha ishlarini so'roq ostiga olish zarur deb his qildilar, chunki ular Islom tomonidan man etilgan yoki o'zgartirilgan bo'lishi mumkinligidan qo'rqardilar. Ular barcha masalalarda Islomning qarashini aniq bilishni xohlardilar. To'g'ri, jaholatning ayrim izlari ularda hali ham saqlanib qolgan edi, ammo ancha muhimroq narsa ularning hayot tarzi Islomga muvofiq bo'lishini ta'minlashga bo'lgan samimiy istagi edi. Shu sababli ular savollar berdilar hamda izoh va hukm so'radilar.

The move they have made from ignorance to Islam had a far-reaching effect on their hearts. They felt that they needed to question everything they did in their pre-Islamic days, fearing that it might have been outlawed or modified by Islam. They wanted to be sure of the Islamic view on all matters. It is true that certain traces of ignorance lingered with them, but what was much more significant was their genuine desire to make sure that their lifestyle was in conformity with Islam. Hence their questionings and their requests for explanations and rulings.

Ushbu bayonotlardan, shuningdek Qur’on matnining o‘zidan ko‘rinib turibdiki, johiliyat davrida Arabistonda yetim qizlar juda og‘ir ahvolda edilar. Bunday qiz o‘z vasiysining tamag‘irligi va adolatsizligidan azob chekardi. Vasiyning tamaʼi uni qizning molini yeb yuborishga undardi. Agar u qizga uylanishni xohlasa, unga adolatli mahr bermasdi. Boshqa tomondan, agar vasiy qizning xunukligi sababli unga uylanmasa, yana ham adolatsizlikka uchrardi, chunki u qizning boshqa kishiga turmushga chiqishiga yo‘l qo‘ymasdi, shunda uning eri qizning molidan vasiy bilan baham ko‘ra olmasdi.

It is clear from these statements, as well as the Qur’ānic text itself, that orphan girls had a very raw deal in pre-Islamic Arabia. Such a girl suffered from the greed and injustice of her guardian. His greed prompted him to devour her wealth. If he decided to marry her, he would not give her a fair dowry. On the other hand, if her guardian did not marry her on account of her being plain, she still suffered injustice, because he would not allow her to marry someone else, so that her husband could not share with him her wealth.

Xuddi shunday munosabat bolalarga ham ko'rsatilgan. Ayollar va bolalar o'z meros ulushlaridan mahrum etilgan, chunki ular kuchsiz edi yoki jangchi bo'lmaganlar sifatida tasniflangan. O'sha davrdagi qabilaviy qarash jang qila oladiganlarga barcha huquqlarni bergan, jangda qatnasha olmaydigan ojizlarga esa hech narsa qoldirmagan.

The same sort of treatment was extended to children. Women and children were deprived of their shares of inheritance because they were powerless or they were classified as non-fighters. The tribal attitude at the time gave every right to those who were able to fight, and left nothing for the powerless who could not take part in the battle.

Aynan shu past darajadagi an'analarni o'zgartirish va ularning o'rniga olijanob hamda insonparvar an'analarni joriy etish uchun Islom kelgan edi. Bu faqat Arabiston jamiyatida amalga oshirilgan buyuk islohot emas edi.

It is these ignoble traditions which Islam set out to change, replacing them with noble and humane traditions. This was not merely a great reform of Arabian society.

Haqiqatan ham, bu arablarga o'zlarining islomdan oldingi xarakterlaridan farq qiladigan yangi xarakter bergan yangi tug'ilish edi.

It was indeed a new birth which gave the Arabs a new character, different from their pre-Islamic one.

Muhim shuni ta'kidlash kerakki, bu yangi tug'ilishdan oldin uni tayyorlaydigan hech qanday bosqich yoki o'zgarish bo'lmagan. Bu, shuningdek, o'sha arab jamiyatining hayotida birdaniga yuz bergan iqtisodiy yoki moddiy o'zgarish bilan boshlanmagan. Meros va mulkka egalik huquqini jangchilik qobiliyatiga qarab berishdan, faqat insoniy asosda berishga o'tish ularning yangi kashf etilgan biror qobiliyati natijasi emas edi. Bolalar, yetim qizlar va ayollarga meros va mulk huquqlari ham jangchilarning ahamiyatini kamaytirgan biror yangi barqarorlik davrining mevasi sifatida berilmagan. Aksincha, yangi tuzumda jangchilar hatto undan ham katta ahamiyatga ega edi.

Sūra shundan so'ng oila qonunchiligi bilan davom etadi, bu esa Islom yaratmoqchi bo'lgan jamiyatni umumiy tashkil etishning bir qismidir. Bu jamiyat yuqoridan nozil qilingan, Alloh tomonidan berilgan qonunga asoslangan jamiyatdir, dunyoviy omillarga, ya'ni ko'pincha moddiy xarakterga ega bo'lgan va tovarlar ishlab chiqarish hamda moddiy boyliklar bilan bog'liq bo'lgan omillarga emas. Note: the original says "God" and the rules require the Uzbek word for God, so the translation should read "Xudo" instead of "Alloh". Corrected: Sūra shundan so'ng oila qonunchiligi bilan davom etadi, bu esa Islom yaratmoqchi bo'lgan jamiyatni umumiy tashkil etishning bir qismidir. Bu jamiyat yuqoridan nozil qilingan, Xudo tomonidan berilgan qonunga asoslangan jamiyatdir, dunyoviy omillarga, ya'ni ko'pincha moddiy xarakterga ega bo'lgan va tovarlar ishlab chiqarish hamda moddiy boyliklar bilan bog'liq bo'lgan omillarga emas.

The sūrah then moves a step further with family legislation as part of the general organisation of the society Islam wants to establish. It is a society based on the code God has bestowed from on high, not on changing worldly factors, which are often materialistic in nature and which often are to do with the production of goods and material riches.

Agar ayol eridan zulm yoki tashlab ketilishidan qo'rqsa, ikkalasi o'rtasida tinchlik bilan kelishib olishga harakat qilishlari ularga gunoh bo'lmaydi; chunki sulh yaxshidir. Inson nafslarida ochko'zlik doim mavjud. Agar siz yaxshilik qilsangiz va Allohdan qo'rqsangiz, albatta, Alloh qilayotgan ishlaringizning hammasidan xabardordir. Xotinlaringiz o'rtasida adolatni saqlashga harakat qilsangiz ham, hech qachon bunga erisha olmaysiz. Shuning uchun birortasiga to'liq moyil bo'lib, ikkinchisini go'yo osilgan holda qoldirmang. Agar ishlarni to'g'rilasangiz va Allohdan qo'rqsangiz, Alloh albatta Kechiruvchi, Rahmlidir. (128-129-oyatlar)

If a woman has reason to fear ill-treatment or desertion by her husband, it shall not be wrong for the two of them if they should try to set things peacefully to rights between them; for peace is best. Avarice is ever-present in human souls. If you act with kindness and are God-fearing, surely God is aware of all that you do. In no way can you maintain equity between your wives, even though you may be keen to do so. Do not, then, be totally partial towards one to the exclusion of the other, leaving her, as it were, in a state of suspense. If you put things to rights and are God-fearing, God is indeed Much-Forgiving, Merciful. (Verses 128-129)

Ushbu surada avvalroq Islom qonunchiligi xotin tomonidan kelib chiqqan itoatsizlik yoki zulm holatini ko'rib chiqdi. U oilaning tuzilishini saqlab qolish uchun amalga oshirilishi lozim bo'lgan choralarni belgiladi. Endi esa erning zulmi yoki tark etishiga oid qoidalarni ko'ramiz, bu esa ayolning xavfsizligi va qadr-qimmatiga, shuningdek, butun oilaning xavfsizligiga tahdid soladi. His-tuyg'ular va moyilliklar o'zgarishi mumkin. Islom hayot tizimi bo'lib, u har bir tafsilotni qamrab oladi va o'zining tamoyillari, qadriyatlari hamda yaratgan jamiyat tuzilishi doirasida har qanday holatga javob beradi.

Biz shuni tushunishimiz kerakki, nikoh va oilaviy hayotga tegishli bu qoidalar insonning butun hayotini tartibga soluvchi umumiy tizimning faqat bir qismidir.

We have to understand that these rules which are applicable to marriage and family life are only a part of an overall system which regulates human life as a whole.

Bu tizim, o‘z navbatida, Olloh butun koinot uchun belgilagan qonunning bir qismidir. Shuning uchun u koinotning tabiatiga, shuningdek, koinotda yashayotgan insonning tabiatiga ham mos keladi. Bu chuqur haqiqat umumiy tizimning markazida turadi. Shu sababli, oila hayotini tartibga solish uchun berilgan qoidalar koinotning umumiy tizimi, shuningdek, Ollohning unda mavjud bo‘lgan hamma narsa ustidagi qudrati va mulki bilan bog‘lovchi bayonotlar bilan davom etadi. Shuningdek, Olloh o‘zi yuborgan barcha xabarlarda insoniyatga bir xil amrni berganligi va bu dunyoda hamda oxirat hayotida mukofotlar borligi haqida eslatma ham bor. Darhaqiqat, butun tizim asoslangan poydevor aynan shulardir: haqiqat, adolat va Ollohdan qo‘rqish.

This system is, in turn, part of the law God has laid down for the whole universe to follow. It, therefore, fits well with the nature of the universe as well as with the nature of man who lives in the universe. This profound fact is central to the overall system. Therefore, rules which provided for the regulation of family life are followed by statements which relate them to the universal system, as well as God’s power over, and His ownership of, everything in it. We also have a statement that God has given the same directive to all mankind in all the messages He has sent them, and a reminder of rewards in this life and in the life to come. Indeed, these are the bases upon which the whole system is founded: truth, justice, and fearing God.

Agar ular ajralib ketsalar, Alloh Taolo har biriga O'zining fazlu marhamatidan rizq beradi. Alloh — cheksiz in'om etuvchi, hikmat egasidir. Osmonlarda va yerda bor narsa Allohniki-dir. Sizdan oldin kitob berilganlarga ham, sizlarga ham: "Allohdan qo'rqinglar", deb buyurganmiz. Agar kufr keltirsangiz, bilingki, osmonlarda va yerda bor narsa Allohniki-dir. Alloh — hech kimga muhtoj bo'lmagan, maqtovga sazovor zotdir. Osmonlarda va yerda bor narsa Allohniki-dir.

But if the two separate, God shall provide for each of them out of His abundance: God is indeed Munificent, Wise. To God belongs all that is in the heavens and all that is on earth. We have indeed enjoined those who were granted revelations before your time, as well as yourselves, to always be God-fearing. If you disbelieve, know that to God belongs all that is in the heavens and all that is on earth. God is Self-Sufficient, Praiseworthy. And to God belongs all that is in the heavens and all that is on earth.