Oldingi bayonimizda aytib o‘tdikki, Islam o‘zi barpo etadigan pok va sog‘lom jamiyatda jazoga tayanmaydi; uning asosiy himoya chizig‘i profilaktikadir. U tabiiy istaklarni bostirmaydi. Ularni ataylab qo‘zg‘atilmagan, toza muhitda tartibga soladi. Islomning o‘z izdoshlarini tarbiyalash usulidagi asosiy unsur shuki, u xatolik ehtimolini kamaytirish, vasvasani yo‘qotish va tabiiy istaklarni juda tabiiy va pok tarzda qondirishga to‘sqinlik qiladigan barcha to‘siqlarni bartaraf etishdir.

We mentioned previously that in the clean and healthy society it establishes, Islam does not rely on punishment; rather its main line of defence is prevention. It does not suppress natural desires. It regulates them within a clean atmosphere that is free of deliberate stimulation. The main element in the Islamic method of educating its followers is I to reduce the chances of error, eliminate temptation, and remove all impediments that prevent the satisfaction of natural desires in a perfectly natural and clean way.

Aynan shu nuqtai nazardan qarashimiz kerak, Islom uylarga ma'lum bir muqaddaslikni qanday berishiga. Odamlar uyda bo'lganlarida, avval ruxsat so'ramasdan kirib kelgan begona kishilar tufayli hayratga tushmasliklari kerak. Aks holda, odamlarning shaxsiy hayoti ular eng kutmagan paytda buzilgan bo'lar edi. Bundan tashqari, Islom erkaklar va ayollarning ikkalasidan ham nigohlarini pastga tushirishni va shahvatni qo'zg'atishi mumkin bo'lgan narsalarni ochmaslikni talab qiladi.

It is in this light that we should look at the way Islam accords a certain sanctity for homes. When they are at home, people should not be surprised by strangers coming in without first asking leave to enter. Otherwise, people’s privacy would be invaded when they least expect it. In addition, Islam requires both men and women to lower their gaze and not expose what may arouse sexual desire.

Shu nuqtai nazardan, Islom kambag'al erkaklar va ayollarning nikohini osonlashtiradi, chunki nikoh zinodan eng yaxshi kafolatdir. U qullarni fohishalikka yuborishni taqiqlaydi, chunki fohishalik odamlarni harom jinsiy aloqaga berilishga undaydi. Endi keling, bu nuqtalarni batafsilroq ko'rib chiqaylik.

From the same perspective, Islam facilitates marriage for poor men and women, because marriage is the best guarantee against adultery. It prohibits sending slaves into prostitution, because prostitution encourages people to indulge in prohibited sex. Let us now consider these points in more detail.

Ey iymon keltirganlar, o'z uylaringizdan boshqa uylarga ruxsat so'rab, uy egalariga salom bermasdan kirmang. Bu sizlar uchun yaxshiroqdir, shoyad esda tutsangiz.

Believers, do not enter houses other than your own unless you have obtained permission and greeted their inmates. This is best for you, so that you may take heed.

Agar uyda hech kimni topmasangiz, ruxsat berilmaguncha unga kirmang; va agar sizga "qaytinglar" deyilsa, qaytinglar, chunki bu siz uchun eng to'g'risidir. Alloh nima qilayotganingizni to'liq biladi. Ichida sizga foydali narsangiz bo'lgan, odam yashamaydigan uylarga kirsangiz, gunoh bo'lmaydi. Alloh ochiq qilayotgan va yashirmoqchi bo'lgan barcha narsalaringizni biladi.

If you find no one in the house, do not enter it until you are given leave; and if you are told to go back, then go back, as it is most proper for you. God has full knowledge of all that you do. You will incur no sin if you enter uninhabited houses in which you have something of use. God knows all that you do openly, and all that you would conceal.

(Oyatlar 27-29)

(Verses 27-29)

Xudo uylarni insonlar dam olishi, xotirjam bo'lishi va maxfiylik hamda tinchlikdan bahramand bo'lishi uchun tinchlik maskanlari qilib yaratgan. Uyda odamlar ehtiyot bo'lish yoki hushyorlikda yurish zaruratini his qilmaydilar.

God has made homes places of comfort where people may relax and enjoy privacy and reassurance. At home, they do not feel the need to be cautious or on the alert.

Shunday qilib, ular dam olishi va o‘zini erkin tutishi mumkin. Biroq uylar shunday bo‘la olmaydi, agar ularning daxlsizligi qat’iy hurmat qilinmasa. Hech kim uy egasining bilimisiz va ruxsatisiz, o‘zi tanlagan vaqtda va o‘zi xohlagan tarzda uyga kira olmaydi.

Thus, they may relax and take things easy. But homes cannot be so unless their privacy is strictly respected. No one may enter a home without its occupier’s knowledge and permission, at the time they choose, and in the manner they prefer.

Biz boshqalarning uylariga ruxsat so'ramasdan kirishimiz kerakmi? Chunki biz odamlarni o'zlari yashirishni xohlaydigan holatlarda ko'rishimiz mumkin yoki nafsni qo'zg'atadigan va xatoga yo'l ochadigan narsalarni ko'rishimiz mumkin. Bu tasodifiy uchrashuv yoki beixtiyor qarash orqali yuz berishi mumkin. Bunday holatlar takrorlansa, ular ongli ravishda qilinadigan ishga aylanadi va dastlabki beixtiyor qarashda uyg'ongan istaklar bilan boshqariladi. Bu gunohkor munosabatga olib kelishi yoki bostirilgan istakka sabab bo'lib, ruhiy muammoga yetaklashi ham mumkin.

Ochiq yoki yarim ochiq joylar, masalan mehmonxonalar, mehmonxonalar (guest house) va asosiy uydan alohida bo‘lgan qabulxonalar boshqacha hukmga ega. Bunday joylarga ruxsat so‘ramasdan kirish mumkin, chunki ruxsat so‘rashning asosiy sababi bunday joylarda mavjud emas. Bunday joylarda avval ruxsat so‘rashni talab qilish esa noqulaylik tug‘dirishi mumkin.

Places that are more or less public, like hotels, guest houses and reception halls which are separate from the main house are treated differently. We may enter such places without first seeking permission, because the very reason for seeking permission before entry does not apply to them. Requiring permission first may be inconvenient in such places.

“Uy-joylarga, unda sizning foydalanadigan narsangiz bo‘lgan holda, kirsangiz, sizga gunoh yo‘q. Alloh ochiq qilganingizni ham, yashirganingizni ham biladi.” (29-oyat) Bu yerda gap Ollohning bizning barcha holatlarimizni, ochiq yoki yashirin qilgan ishlarimizni bilishi haqida bormoqda. Ollohning hamma holatda bizni kuzatib turishi haqidagi tuyg‘u odamlarni yanada itoatli qilishi va Uning insoniyatning hayot qoidalarini belgilab bergan kitobida ko‘rsatgan go‘zal odob-axloq qoidalariga rioya qilishga undashi kerak.

“You will incur no sin if you enter uninhabited houses in which you have something of use. God knows all that you do openly, and all that you would conceal.” (Verse 29) The point here is that of God’s knowledge of all our situations and what we do in public or private. The feeling that God watches us in all situations should make people more obedient and willing to observe the refined manners which He has outlined in His book that lays down a code of living for all humanity.

Qur’on insoniyat hayoti uchun to‘liq qonun-qoida sifatida ijtimoiy hayotdagi tafsilotlarga alohida e’tibor beradi, chunki u hayotning barcha jabhalarini tartibga solishni maqsad qilgan va tafsilotlarni asosiy masalalar bilan uyg‘un qiladi. Shu nuqtai nazardan, boshqalarning uylariga kirishdan oldin ruxsat so‘rash uyning tinchlik va dam olish joyi bo‘lishini ta’minlaydigan muqaddaslikni hurmat qilishdir. U uy egalarini kutilmaganda qolib, o‘zlari ko‘rinishni istamagan holatda ko‘rinib qolish uyatidan asraydi. Bu yerda faqat tananing yopilishi lozim bo‘lgan qismlari haqida gap bormayapti. Uyda inson boshqalar ko‘rishini xohlamaydigan holatda bo‘lishi mumkin. Bu uning shaxsiy ko‘rinishi, kiyinish yoki uy jihozlarini joylashtirish tarziga yoki boshqa narsalarga taalluqli bo‘lishi mumkin. Shuningdek, bu his-tuyg‘ular va hissiyotlarga ham aloqador. Bizning qaysi birimiz zaiflik, yig‘lash, g‘azab, og‘riq yoki iztirob holatida boshqalar tomonidan ko‘rilishni xohlardik?

As a complete code for human life, the Qur’ān emphasizes this point of detail in social life because it aims to regulate life in all its aspects, bringing its details in line with its fundamental issues. Thus, seeking permission before entering other people’s homes respects the sanctity which makes the home a place of relaxation. It spares its people the embarrassment of being taken by surprise, or being seen in a situation that they prefer not to be seen in. We are not talking here only about the parts of the human body which should be covered. At home people may be in a situation which they simply do not like others to see. It could relate to their personal appearance, the way they dress or lay their furniture, or anything else. It could also relate to feelings and emotions. Who of us would like to be seen in a situation of weakness, crying or angry or in pain or distress?

Bunday nozik odob-axloq Payg'ambar ﷺ va uning sahobalari uchun xos edi, chunki ular Alloh taolo ularga islomiy yo'lni o'rgatganidan keyin shunday yashashgan. Bugun esa, biz musulmon bo'lishimizga qaramay, bunday nozik e'tiborlar ko'pincha ahamiyatini yo'qotgandek tuyuladi. Bir kishi istalgan vaqtda, kun yoki tunning qaysi payti bo'lishidan qat'i nazar, birodarining eshigi oldiga kelib, ichkaridagilarni bezovta qilishni o'ylamay, eshik ochilguncha qattiq taqillatishi mumkin. Uyda telefon bo'lsa, u holda tashrif buyurishdan oldin ruxsat so'rash uchun ajoyib imkoniyat bor. 17 Shunda u mezbonlariga qulay vaqtni osongina aniqlab olishi mumkin edi.

Such refined manners were characteristic of the Prophet and his Companions after God had taught them the Islamic way. Today, however, we find that such fine considerations are largely meaningless despite our being Muslims. A man may just turn up at his brother’s door at any time of the day or night, knocking hard and caring little for disturbing the people inside, until the door is opened. The people may have a telephone which provides an excellent way of seeking permission to visit before starting out. 17 He could thus easily find out a time suitable to his hosts.

Shunga qaramay, odamlar bunday qadamlarni oddiygina qilmaydilar. Odam birovning uyiga oldindan vaqt belgilamasdan yoki ruxsat so'ramasdan kelishi mumkin. Undan ham yomoni, bizning ijtimoiy an'anamiz oldindan xabar bermasdan kelgan mehmonni qabul qilishni majburiy qilib qo'yadi, garchi uning tashrifi juda noqulay bo'lsa ham.

Nevertheless, people simply do not take such steps. A man may arrive at someone’s home without a prior appointment or permission. What is worse, our social tradition makes it imperative that a visitor who has come unannounced be received, even though his visit might be extremely inconvenient.

Biz albatta musulmonmiz, lekin do‘stlarimizni istalgan vaqtda, hatto ovqat vaqtida ham kutilmaganda ziyoratga boramiz. Agar bizni ovqatga taklif qilishmasa, xafa bo‘lishimiz mumkin. Hatto kechasi kech vaqtda ham ularni kutilmaganda ziyorat qilamiz, agar ular bizni tunab qolishga taklif qilishmasa, ranjiymiz. Mezbonlarimizga na u holda, na bu holda hech qanday uzr qoldirmaymiz.

We are certainly Muslims, but we surprise our friends at any moment, even at meal times. If we are not invited to a meal, we may feel aggrieved. We may even surprise them late at night, and if they do not invite us to stay the night, we are offended. We allow our hosts no excuses either way.

Shunchaki biz islomiy odoblarga e'tibor bermaganimiz uchun shu ishlar yuz beryapti. Biz o'z xohish-istaklarimizni Allohning Elchisi ﷺ o'rgatganiga muvofiq qilmaymiz. Biz hech qanday ilohiy dalilga ega bo'lmagan, noto'g'ri ijtimoiy an'anaga qat'iy amal qilishda davom etamiz.

Surani uy odoblari bilan, ya'ni uyga kirishdan oldin ruxsat so'rash odobi bilan shug'ullangach, sura nafsning jilovsiz ketishining oldini olishga o'tadi. U shahvatni qo'zg'ovchi narsaga qarashni shunchaki man etadi va gunohga undovchi harakatni taqiqlaydi.

Having dealt with the proper manners of entering homes after taking permission, the sūrah moves on to prevent desire from running loose. It simply prevents looking at what is bound to excite desire, and it prohibits action that encourages sin.

Mo'minlarga ayting, ko'zlarini quyi tutsinlar va farjlarini saqlasinlar. Bu ular uchun eng pok bo'lishdir. Albatta, God ular qilayotgan barcha ishlardan xabardordir. Mo'minalarga ham ayting, ko'zlarini quyi tutsinlar va farjlarini saqlasinlar, ulardan zohir bo'lib turgan narsadan tashqari o'z ziynatlarini ko'rsatmasinlar. Ro'paralarini bo'yinlariga tushirsinlar va ziynatlarini erlaridan, yoki otalaridan, yoki erlarining otalaridan, yoki o'g'illaridan, yoki erlarining o'g'illaridan, yoki birodarlaridan, yoki birodarlarining o'g'illaridan, yoki opa-singillarining o'g'illaridan, yoki ayollaridan, yoki qo'l ostidagi cho'rilaridan, yoki shahvatga ehtiyoji bo'lmagan erkak xizmatkorlardan, yoki ayollarning yalang'ochligiga hali xabardor bo'lmagan bolalardan boshqa kishilarga ko'rsatmasinlar. Yashirin ziynatlari bilinishi uchun oyoqlarini uradigan qilib yurmasinlar. Ey mo'minlar, najot topishingiz uchun hammangiz God huzuriga tavba qilinglar. (30-31-oyatlar)

Tell believing men to lower their gaze and to be mindful of their chastity. This is most conducive to their purity. God is certainly aware of all that they do. And tell believing women to lower their gaze and to be mindful of their chastity, and not to display their charms except what may ordinarily appear thereof. Let them draw their head- coverings over their bosoms and not display their charms to any but their husbands, or their fathers, or their husbands’ fathers, or their sons, or their husbands’ sons, or their brothers, or their brothers’ sons, or their sisters’ sons, or their womenfolk, or those whom they rightfully possess, or such male attendants as are free of physical desire, or children that are as yet unaware of women’s nakedness. Let them not swing their legs in walking so as to draw attention to their hidden charms. Believers, turn to God in repentance, so that you may achieve success. (Verses 30-31)

Islom pok jamiyat barpo etishni istaydi, unda shahvat har lahzada qo'zg'atilmaydi va erotik sahnalar hamma joyda namoyish etilmaydi. Shahvoniy istakning doimiy qo'zg'alishi cheksiz intilishga olib keladi, bu esa to'xtatib bo'lmaydigan darajaga yetishi mumkin. Yashirincha qarash, o'ynoqi harakat, haddan tashqari bo'yoq va yupqa kiyingan tanalar aynan shunday cheksiz va nazoratsiz qo'zg'alishni kuchaytirishga xizmat qiladi. Shunda ehtiyotkorlik va o'z-o'zini nazorat qilish katta sinovga duch keladi. Shu sababli ikki yo'l qoladi: yo barcha chegara va qadriyatlarni e'tiborsiz qoldiradigan mutlaq ruxsatgo'ylik, yoki kuchli qo'zg'atilgan istakni bostirishga majbur bo'lishdan kelib chiqadigan ruhiy muammolar va buzilishlar.

Ayollarga ularning jamoat oldidagi tashqi ko‘rinishiga oid yana bir ko‘rsatma beriladi:

A further instruction is given to women with regard to their public appearance:

“Ular boshlarining ro‘mollarini ko‘kraklarining ustiga tushirsinlar.” (31-oyat) Bu yerda tarjima muammosi bor, chunki Qur’on oyatida «jayb» so‘zi ishlatilgan, u «ko‘krak» degani emas. «Jayb» aslida libosning yuqori ochiq qismini bildiradi, bu qism ayolning ko‘krak qismini ochib qo‘yishi mumkin. Shuning uchun ayollarga ro‘mollarini pastga tushirib, shu ochiq qismni yopish buyurilmoqda, ya’ni bosh, bo‘yin va ko‘krakni o‘rab olish. Shu tariqa ular o‘zlarining go‘zalliklarini ochiq qoldirmaydilar, ochko‘z ko‘zlar oldida namoyon qilmaydilar, hatto erkak bilan ayol tasodifan uchrashganda ham. Xudodan qo‘rqadigan erkak bunday qarashni uzoq cho‘zmaslikka, uni takrorlamaslikka doim harakat qiladi. Biroq go‘zallik va bezaklar to‘satdan ko‘rinib qolsa, bu umrbod ta’sir qoldirishi mumkin. Shuning uchun ularni yopiq tutish buyurilgan. Bu yerda anglash muhimki, Xudo odamlarni bunday sinovdan asramoqchi.

“Let them draw their head-coverings over their bosoms.” (Verse 31) We have a translation problem here because the Qur’ānic verse uses the term jayb, which does not mean ‘bosom’. Jayb instead means the top opening of a dress which is bound to reveal a part of a woman’s bosom. Hence, women are ordered to bring their head coverings down so as to cover this opening, thus covering their heads, necks and chests. In this way, they cover their charms so as not to be displayed before hungry eyes, not even in a sudden encounter between man and woman. A God-fearing man will always try not to make such a look last long, or repeat it. Yet, it may have a lasting effect if charms and adornments are seen suddenly. Hence, the instruction to keep them covered. What is important to realize here is that God wants to spare people this type of test.

Muslim ayollar go'zal ko'rinish istagi tabiiy bo'lishiga qaramay, bu ko'rsatmani olganlarida uni amalga oshirishda sustlik qilmadilar, chunki ularning qalblari Allohning nuri bilan porlab turardi. Islomdan oldingi jaholat davrida ayollar, xuddi bugungi kunda islomiy bo'lmagan jamiyatlardagi ayollar kabi, ko'kraklarini ochib jamoat oldida yurardilar. Ammo ayollarga o'zlarini yopishlari va go'zalliklaridan faqat tabiiy ravishda ko'rinib turgan qismini ochishlari buyurilgan hukm nozil bo'lganda, ularning javobi 'Oisha roziyallohu anho tasvirlaganidek bo'ldi:

Despite their natural desire to want to appear beautiful, the Muslim women who received this instruction did not slacken to put it into effect because their hearts were resplendent with God’s light. In pre- Islamic ignorant days, women used to go out in public revealing their bosoms, just like women do today in non-Islamic societies. Yet when the order was revealed requiring women to cover themselves and reveal only what appears naturally of their charms, their response was as `Ā’ishah describes:

Shu paytgacha Qur'on zikr etgan choralar oldini olishga qaratilgan. Biroq jinsiy tortilish haqiqiy narsa va uni to'g'ri nazorat qilish uchun amaliy qadamlar kerak. Eng muhim yechim nikoh va uni rag'batlantirish uchun ijobiy qadamlar qo'yishdir, shuningdek jinsiy ehtiyojni qondirishning boshqa yo'llarini ancha qiyinlashtirish yoki butunlay imkonsiz qilishdir.

Up to this point, the measures the Qur’ān speaks about are preventive. Yet sexual attraction is very real and needs practical steps to ensure its proper control. The most important solution is marriage and the taking of positive steps to encourage it, together with making other ways of sexual response far more difficult or even totally unavailable.

Aranglaringizdagi bo‘ydoq erkaklar va ayollarni, shuningdek, qul va cho‘rilaringizdan solih bo‘lganlarini ham nikohlab qo‘yinglar. Agar ular kambag‘al bo‘lsalar, Alloh o‘z fazlidan ularni boy qilib qo‘yadi. Alloh keng rahmat egasi, bilimlidir. Nikoh uchun imkoni bo‘lmaganlar esa, Alloh o‘z fazlidan ularni boy qilmaguncha, iffatli bo‘lib yursinlar. Qullaringizdan kimlar o‘zini ozod qilishni xohlasa, agar ularda yaxshilik borligini bilsangiz, ular bilan ozodlik shartnomasini yozing va sizlarga Alloh bergan molдан ularga ham bering. Agar ular iffatli bo‘lishni istasalar, dunyo matosini qo‘lga kiritish maqsadida cho‘rilaringizni fohishalikka majbur qilmanglar. Kim ularni majbur qilsa, majburlanganlaridan keyin Alloh mag‘firat qiluvchi va rahmli zotdir.

Marry the single from among you as well as such of your male and female slaves as are virtuous. If they are poor, God will grant them sufficiency out of His bounty. God is Munificent, All-Knowing. As for those who are unable to marry, let them live in continence until God grants them sufficiency out of His bounty. And if any of your slaves desire to obtain a deed of freedom, write it out for them if you are aware of any good in them; and give them something of the wealth God has given you. Do not force your maids to prostitution when they desire to preserve their chastity, in order to make some worldly gain. If anyone should force them, then after they have been compelled, God will be much forgiving, merciful [to them]. (Verses 32-33)

Nikoh tabiiy jinsiy ehtiyojlarni qondirishning to'g'ri yo'lidir. Shu sababli, inson hayoti shu tabiiy va sodda yo'l bilan rivojlanishi uchun nikohni qiyinlashtiradigan barcha to'siqlar bartaraf etilishi kerak. Oila qurmoqchi bo'lgan va o'zini gunohdan saqlamoqchi bo'lgan kishilar oldidagi asosiy to'siq pul-mablag'dir. Shu sababli Islom o'zi talab qilgan narsaning vositalarini yoki uning bajarilishiga qulay shart-sharoitlarni taqdim etmaydigan hech qanday talab qo'ymaydigan yaxlit tizim o'rnatgan. Odamlardan iffatni saqlashni talab qilar ekan, u nikohni barcha kishilar uchun osonlashtiradi. Shuning uchun gunohga faqat ongli ravishda pok va toza yo'ldan yuz o'girgan kishi botadi.

Shunday bo‘lsa-da, jamiyatda hali ham nikoh xarajatlariga qurbi yetmaydigan, kambag‘al bekor erkaklar va ayollar qolsa, musulmon jamiyati ularning turmush qurishiga yordam berishi shart. Xuddi shu hukm qullarga ham, ularning ikkala jinsiga ham tegishlidir. Biroq bu burch, avvalo, ularning xo‘jayinlariga tegishlidir, agar ular bunday xarajatlarni ko‘tara olsalar. Turmush qurishga yaroqli va istagan yakka erkak yoki ayol bo‘lsa, kambag‘allik hech qachon nikohga to‘siq bo‘lmasligi kerak. Barchani rizqlantiruvchi Allohdir. U pok va sog‘lom yo‘lni tanlab, nikoh orqali iffatini saqlaganlarga yetarli narsa berishini aniq bayon qilgan. “Agar ular kambag‘al bo‘lsalar, Alloh ularni o‘z fazlidan boy qilib qo‘yadi” (32-oyat). Payg‘ambar ﷺ aytadilar: “Uch toifa odamga Alloh tomonidan yordam berilishi haqli: Alloh yo‘lida jihod qiladigan kishi, ozodligini sotib olish uchun shartnoma tuzgan va o‘z majburiyatini bajarishni xohlagan qul hamda o‘z iffatini saqlash uchun turmush qurishni istagan kishi.” [at-Termiziy va an-Nasoiy rivoyat qilgan]. Jamiyat ularning nikohlanishi uchun zarur yordamni ko‘rsatgunga qadar, yakka odamlarga iffatlarini saqlash buyuriladi. “Nikoh qila olmaydiganlar esa, Alloh ularni o‘z fazlidan boy qilguncha, poklikni saqlasinlar” (33-oyat). Alloh albatta shunday qiladi, chunki “Alloh keng rahmatli va hamma narsani biluvchidir” (33-oyat). U pok va iffatli yo‘ldan borishni istagan kishining imkoniyatini kamaytirmaydi, chunki U odamlarning niyatlaridan to‘liq xabardordir.

When, despite all this, there remain in the community single men and women who are poor, unable to meet the expenses of marriage, the Muslim community must help them marry. The same applies to slaves, of both sexes. However, this duty applies in the first place to their masters, if they can meet such expenses. Poverty should never be an impediment preventing marriage when single men or women are suitable for marriage and are willing. It is God who provides for all. He has made it clear that He will give them enough when they choose the clean and healthy way, guarding their chastity through marriage. “If they are poor, God will grant them sufficiency out of His bounty.” (Verse 32) The Prophet says: “Three categories of people have the right to help provided by God: a person striving for God’s cause, and a slave who has arranged to buy his own freedom and wants to fulfil his commitment, and one who wants to marry in order to guard his own chastity.” [Related by al- Tirmidhī and al-Nasā’ī] Until the Muslim community provides the necessary help to enable them to get married, single people are instructed to guard their chastity. “As for those who are unable to marry, let them live in continence until God grants them sufficiency out of His bounty.” (Verse 33) This He certainly does, because “God is Munificent, All-Knowing.” (Verse 33) He does not stint the means of a person who wants to stick to the way of purity and chastity as He is fully aware of people’s intentions.

Community'dagi qullarning mavjudligidan ham yomonroq narsa shundaki, ba'zi qullar fohishalikka majbur qilinishi mumkin. Johiliyat davrida ega o'z cho'rilarini fohishalikka majbur qilar, ularning mehnat haqining bir qismini yoki barchasini olib qolardi. Fohishalikning bu shakli bugungi kunda ham davom etmoqda. Islom islomiy ijtimoiy muhitning pok bo'lishini istagani uchun, har qanday zinoni, ayniqsa fohishalikning mana shu shaklini taqiqlaydi. "Agar ular iffatli bo'lishni istasalar, dunyoviy foyda olish uchun cho'rilaringizni fohishalikka majbur qilmang. Kim ularni majbur qilsa, ular majbur etilganlaridan keyin Alloh ularga juda mag'firatli, rahmli bo'ladi." (33-oyat) Bu oyat cho'rilarini fohishalikka majbur qiluvchilarni ogohlantiradi va ularni shu axloqsiz yo'l bilan boyish intilishi uchun tanbeh beradi. Shuningdek, bunga majbur qilinganlarga mag'firat va rahmat va'da qiladi.

What is worse than the presence of slaves in the community is that some slaves might be put to prostitution. In pre-Islamic days, a master might make his female slaves prostitutes, taking some or all of their wages. This form of prostitution continues to be practised today. As Islam wants the Islamic social environment to be pure, it forbids all adultery, particularly this form of prostitution. “Do not force your maids to prostitution when they desire to preserve their chastity, in order to make some worldly gain. If anyone should force them, then after they have been compelled, God will be much forgiving, merciful [to them].” (Verse 33) This verse warns those who force their maids into prostitution, and rebukes them for seeking to enrich themselves in this highly immoral way. It also promises those who are forced to it forgiveness and mercy.

Al-Suddiy shuningdek bu oyatning bevosita Madinadagi bosh munofiq Abdulloh ibn Ubayyga qaratilganini zikr qiladi. Uning Mu'oza ismli cho'ri bor edi. Biror mehmon kelganda, u mehmondan moliyaviy foyda yoki boshqa biror yaxshilik umid qilib, o'sha cho'rini unga birga yotishi uchun berardi. Cho'ri bu ish haqida Abu Bakrga shikoyat qildi, Abu Bakr esa buni Payg'ambar ﷺ ga yetkazdi. Payg'ambar ﷺ Abdulloh ibn Ubayyga bunday ishlardan qaytishni buyurdi. Abdulloh shikoyat qilib dedi: "Muhammad tufayli bizga kim adolat tiklab beradi? U bizning cho'rimiz ishiga aralashyapti!" Shundan so'ng bu oyat nozil bo'ldi.

Al-Suddī mentions that this verse points directly to `Abdullāh ibn Ubayy, the chief hypocrite in Madīnah. He had a slave maid named Mu`ādhah. When he received a guest, he would give him this maid to sleep with, hoping to gain financial reward or some other favour from him. The maid complained of this to Abū Bakr, and Abū Bakr reported it to the Prophet who ordered `Abdullāh ibn Ubayy to refrain from such deeds. `Abdullāh complained: “Who will restore justice to us against Muhammad? He interferes on behalf of our maid!” This verse was then revealed.