Islom hayotning to'liq yo'lidir, insonning barcha holatlarda hayotini tartibga soluvchi qoidalarni belgilaydi. U insoniy munosabatlar va ijtimoiy harakatlarning barchasini boshqaruvchi qadriyatlarni belgilab beradi.

Islam is a complete way of life, setting a code that organizes human life in all situations. It lays down values that govern all human relations and social actions.

Islom kundalik vaziyatlar va xulq-atvordagi mayda masalalarga taalluqli qadriyatlarni belgilaydi, xuddi jiddiy va muhim ishlarni boshqaruvchi qadriyat va tamoyillarni belgilaganidek. U ikkalasi o‘rtasida uyg‘unlikni ta’minlaydi va insonning barcha faoliyatining maqsadi qilib Xudoning rizoligini va Uning roziligini qozonishni qo‘yadi.

Islam establishes values that are relevant to points of detail in daily situations and behaviour, in the same way as it lays down values and principles that govern serious and momentous matters. It ensures harmony between the two and makes acceptance by God and earning His pleasure the goal of all human activities.

Ushbu sura bunga muvofiqlikning namunasini beradi. U ayrim og‘ir jinoyatlar uchun belgilangan majburiy jazolarni bayon etadi hamda boshqalarning uylariga kirishdan oldin ruxsat so‘rash haqida so‘z yuritadi. Ikkisi bilan birga, u koinotdan olingan ajoyib manzaralarni tasvirlaydi. So‘ngra sura musulmonlarning Allohning va Uning Elchisi ﷺ hukmiga bo‘ysunishdagi to‘g‘ri munosabatini bayon etadi hamda buni munofiqlarning takabburligi bilan qiyoslaydi.

The present sūrah provides an example of such harmony. It specifies certain mandatory punishments for serious offences, and it speaks of seeking permission before entering others’ homes. Alongside the two it portrays spectacular scenes from the universe. The sūrah then speaks of the Muslims’ proper attitude as they submit to the rule of God and His Messenger, contrasting this with the hypocrites’ insolence.

Bu bilan birga, Alloh taolo mo'minlarga yer yuzida mustahkam qilinishlari va tinchlik hamda xavfsizlikda yashashlari haqidagi haqiqiy va'dasini ham beradi. Ushbu so'nggi oyatlarda sura yana uyda tutilishi lozim bo'lgan odob-axloq haqida so'z yuritadi, shuningdek, uy aholisi boshqalarning shaxsiy hayotiga aralashmaslik uchun xonalarga kirishdan oldin qachon ruxsat so'rashi kerakligini bayon qiladi. Shuningdek, Payg'ambar ﷺ huzaridan chiqishdan oldin ruxsat so'rash zarurligini aniq qiladi. Qarindosh va do'stlarga tashrif buyurilganda, u yerda taom yeyish mumkin bo'lgan holatda, to'g'ri tutilishi lozim bo'lgan odob ham bayon etiladi. Bundan tashqari, Payg'ambar ﷺ ga qanday murojaat qilish kerakligi ham ko'rsatiladi. Bularning barchasi har bir musulmon jamoasi amal qilishi lozim bo'lgan islomiy odob-axloq qoidalarining bir qismidir, chunki Qur'oni karim hayotning barcha holatlarida, garchi ular jiddiy bo'lmasa ham, yo'l-yo'riq berishini anglash kerak.

Ey iymon keltirganlar! Qo'lingizdagi (xizmatkor va cho'rilaringiz) hamda sizlardan balog'atga yetmaganlar uch vaqtda sizdan ruxsat so'rasin: tong namozidan oldin, kunduzi libosingizni yechadigan payt va xufton namozidan keyin. Bu uch vaqt sizning yalang'och bo'lishingiz mumkin bo'lgan paytlardir. Bulardan boshqa vaqtda na sizga va na ularga gunoh bo'ladi, ular sizning oldingizda bir-birlaringizga xizmat qilib yuradilar. Shunday qilib, Alloh Taolo sizlarga oyatlarini bayon qiladi. Alloh Taolo bilguvchi, hikmat egasidir.

Believers! Let those whom you rightfully possess, and those of you who have not yet attained to puberty, ask leave of you at three times of day: before the prayer of daybreak, and whenever you lay aside your garments in the middle of the day, and after the prayer of nightfall. These are three occasions on which you may happen to be undressed. Beyond these occasions, neither you nor they will incur any sin if they move freely about you, attending to one another. Thus God makes clear to you His revelations. God is All-Knowing, Wise. (Verse 58)

Oldingi oyatlarda uyga kirishdan oldin ruxsat so'rashning to'g'ri tartibi bayon etilgan. Endi sura uy ichida ruxsat so'rash zarurligi haqida so'z yuritadi. Qullar, ya'ni xizmatkorlar va balog'at yoshiga hali yetmagan, lekin unchalik kichik bo'lmagan bolalar, uchta vaqt bundan mustasno, ruxsat so'ramasdan xonalarga kiradilar. Bu vaqtlar dam olish paytlari bo'lib, katta yoshdagilar kiyimlarini yechinib olishlari mumkin. Bu uch vaqt quyidagilar: 1) bomdod, ya'ni fajr namozidan biroz oldin, odamlar odatda hali tungi kiyimda yurgan yoki kunduzgi kiyimlarini kiyib, tashqariga chiqishga tayyorlanayotgan paytda; 2) peshin vaqtida, odamlar dam olish uchun qulayroq kiyimga almashib, uyqu olayotgan paytda; 3) xufton, ya'ni isho namozini o'qiganlaridan keyin. Bu vaqtda odamlar qulayroq bo'lishi uchun tungi kiyimlarini kiyadilar.

Earlier in the sūrah the proper manner of seeking permission before entering a house is outlined. Now the sūrah speaks of the need to seek permission within the home. Servants, who were slaves, and children who are not so young but have not yet attained puberty enter rooms without knocking to seek permission, except during three times of the day. These are periods of relaxation when adults may be undressed. These three occasions are: 1) shortly before the daybreak prayer, i.e. fajr, when people normally still wear their night garments, or they may be putting on their day clothes in readiness to go out; 2) about midday when people take a nap after changing into more comfortable garments for relaxation; and 3) after they have offered their nightfall prayer, i.e. `ishā’. At this time, people put on their night clothes for more comfort.

Ushbu uch vaqtda xizmatkorlar va balog'at yoshiga yetmagan bolalar uyda xonalarga kirishdan oldin eshik qoqishlari shart, toki qarindoshlarining yalang'och holatini ko'rib qo'ymasinlar. Ko'p odamlar uyda bunday odob-qoidalarga amal qilmaydi, o'zlarining bunday beparvoligining ruhiy va axloqiy oqibatlarini esa jiddiy deb hisoblamaydi. Yoki xizmatkorlar xo'jayinlarining yalang'ochligiga tikilib qaramaydi, balog'at yoshiga yetmagan bolalar esa bunga e'tibor bermaydi, deb o'ylashlari mumkin. Bugungi kunda inson psixologiyasi sohasida erishilgan yutuqlar bilan olimlar ta'kidlaydiki, odamlar ko'pincha bolaligida ko'rgan yoki boshidan kechirgan narsalari ta'sirida umr bo'yi o'zgaradi va bunday tajriba davolash oson bo'lmagan ruhiy muammolarga sabab bo'lishi mumkin. Hamma narsani, jumladan, eng nozik va eng mayda his-tuyg'ularni ham biluvchi Alloh taolo musulmon jamoasi rioya qilishini istagan bu odob-qoidalarni belgilab bergan, toki jamoa sog'lom qalb va aql egasi bo'lib, ruhiy muammolardan xoli qolsin.

Surada oldinroq ayollarga o'zlarining ziynat va bezaklarini yashirish buyurilgan edi, shunda vasvasa va shahvatni qo'zg'atadigan narsalarga o'rin qolmasin. Bu yerda esa erkaklar bilan birga bo'lish istagi qolmagan va erkaklarning shahvatini qo'zg'atmaydigan keksa ayollar uchun istisno qilinmoqda:

Earlier in the sūrah orders were given requiring women to cover their charms and adornments so that there is little room for temptation or exciting desire. An exception is made here in the case of older women who no longer have the desire to consort with men, and who no longer excite men’s desires:

Nikoh umididan o‘tgan keksa ayollar, agar ziynatlarini namoyish qilmasalar, ustki kiyimlarini yechsalar, ularga gunoh yo‘q.

Such elderly women as are past the prospect of marriage incur no sin if they lay aside their [outer] garments, provided they do not make a showy display of their charms.

Lekin ularning kamtarin bo'lishlari yaxshiroqdir. Alloh hammasini eshitadi va hammasini biladi. (60-oyat)

But it is better for them to be modest. God hears all and knows all. (Verse 60)

Bunday keksa ayollar, agar xohlasalar, ustki kiyimlarini va tashqi libosni yechishlari mumkin, faqat bu ularning avratlarini ochib qo‘ymasa, va ular o‘zlarining go‘zalliklari yoki zeb-ziynatlarini namoyish qilib, ko‘z-ko‘z qilmasalar. Ular ustki, keng liboslarini kiyib yurishlari ular uchun yaxshiroqdir. Bunday iffatlilikni tasvirlashda surada yasta`fina so‘zi ishlatilgan bo‘lib, u arabcha ``iffah`` ildizidan olingan bo‘lib, pokdamanlik degan ma’noni anglatadi. Demak, bu xulq pokdamanlikni saqlashga qaratilgan deb ta’riflanadi, chunki pokdamanlik bilan ayollarning go‘zalliklarini yopish o‘rtasida yaqin bog‘liqlik bor, go‘zalliklarni ochib qo‘yish esa vasvasa bilan chambarchas bog‘liqdir. Bu ko‘rsatma odamlarning pokdamanligini saqlashning eng yaxshi usuli vasvasa imkoniyatlarini kamaytirishdir, degan islomiy umumiy qarash bilan uyg‘undir.

Such elder women may, if they choose, put aside their cloaks and outer garments, provided that this does not expose their nakedness, and that they do not make a show, displaying their charms or adornments. It is better for them that they should not do so, continuing to wear their outer, loose garments. In describing such modesty the sūrah uses the word yasta`fifna, which is derived from the Arabic root `iffah, meaning chastity. Thus, this attitude is described as aiming to maintain chastity because of the close link between chastity and covering women’s charms, while exposing such charms is closely linked to temptation. This instruction is in line with the general Islamic view that the best method of guarding people’s chastity is to reduce the chances for temptation.

Sura keyin musulmon jamoasining kengroq oilasi va uning rahbari bo‘lgan Payg‘ambar ﷺ bilan munosabatlarni tartibga solishga o‘tadi hamda musulmonlar uning huzurida qanday tutishlari kerakligini bayon qiladi.

The sūrah then moves on to organizing relations within the larger family of the Muslim community and its leader, the Prophet, and how Muslims should behave in his presence:

Faqat o‘sha kishilargina mo‘minlardirki, ular Allohga va Uning Rasuliga iymon keltirganlar va Rasulning huzurida biror jamoaviy ish yuzasidan bo‘lsalar, u zotning izinisiz tarqalib ketmaydilar. Sizdan izin so‘raganlar, aslida, Allohga va Uning Rasuliga iymon keltirganlardir. Shunday ekan, ular o‘z ishlari bilan bog‘liq biror zarurat yuzasidan sizdan izin so‘rasalar, ulardan xohlaganingizga izin bering va ular uchun Allohdan mag‘firat so‘rang. Albatta, Alloh Mag‘firat qiluvchi, Rahmli zotdir. Rasulullah ﷺ ni o‘zaro bir-biringizni chaqirganingizdek chaqirmanglar. Albatta, Alloh ichingizdan bir-biringizdan yashirinib ketayotganlaringizni biladi. Endi, Uning amriga xilof qiladiganlar ogohlansinlar: ularning boshiga fitna yoki alamli azob tushishidan qo‘rqsinlar. Osmonlarda va yerda bor narsa Allohniki. U zot sizlarning qanday holda ekaningizni yaxshi biladi. Ular Unga qaytariladigan kun ham, U zot ularga qilgan amallarini xabar qiladi. Alloh har narsani bilguvchidir.

They only are true believers who believe in God and His Messenger, and who, whenever they are with him upon a matter requiring collective action, do not depart unless they have obtained his leave. Those who ask leave of you are indeed the ones who believe in God and His Messenger. Hence, when they ask your leave to attend to some business of theirs, grant you this leave to whomever of them you choose, and pray to God to forgive them. God is indeed Much- Forgiving, Merciful. Do not address God’s Messenger in the manner you address one another. God certainly knows those of you who would slip away surreptitiously. So, let those who would go against His bidding beware, lest some affliction or grievous suffering befall them. To God belongs all that is in the heavens and on earth. Well does He know what you are intent upon. One day, all will be brought back to Him, and then He will tell them all that they have done. God has full knowledge of everything. (Verses 62-64)

Ibn Isĥāq mentions the occasion when these verses were revealed. He says that when the Quraysh and the confederate tribes marched towards Madinah, pledging to annihilate the Muslims, the Prophet ﷺ ordered the digging of a moat around the entrance to Madīnah. He himself took part in the digging work so as to encourage those who were also taking part. All Muslims were working hard, except for a number of hypocrites. They tried to hide their lack of commitment by doing a little work before sneaking away, without the Prophet’s ﷺ knowledge or permission. On the other hand, the true Muslims continued to work hard. If any of them needed to leave for some important business, he mentioned this to the Prophet ﷺ, requesting permission before so leaving. The Prophet ﷺ granted him permission, and he returned as soon as he had attended to the business in hand. They all felt that taking part in this work would earn them reward from God. God described those true believers in the verse: “They only are true believers...” In reference to the hypocrites who sneaked away without permission, God says: “Do not address God’s Messenger ﷺ in the manner you address one another...” Whatever was the background behind the revelation of these verses, they include important rules for the Muslim community which should be observed between the leader and the members of that community. These rules should be so ingrained as to become part of the traditions, feelings and regulations within the community.

Sura shundan so‘ng musulmonlarni Payg‘ambarga ruxsat so‘raganda va umuman barcha holatlarda unga hurmat bilan murojaat qilishga chaqiradi. Ular bir-birlarini chaqirgandek, uni ismi yoki laqabi bilan chaqirmasliklari kerak. Uni Alloh o‘zining Elchisi qilib sharaflagan inson sifatida tilga olish lozim: “Allohning Elchisiga bir-biringizni chaqirganingizdek murojaat qilmang.” (63-oyat) Darhaqiqat, odamlar uni Allohning Elchisi sifatida chuqur hurmat qilishlari kerak, shunda u aytgan har bir so‘zi va bergan har bir ko‘rsatmasiga to‘g‘ri e’tibor berishadi. Ustozlar va rahbarlar yuksak qadrlanishi hamda hurmat bilan murojaat qilinishi lozim. Payg‘ambar ﷺ o‘zining xulq-atvorida juda kamtar va muomalada yengil bo‘lgani uchun, sahobalarining uni ham o‘zaro bir-birlariga murojaat qilgandek chaqirishlari, u ularning rahbari, ularni tarbiyalagan va odob-axloqini kamolga yetkazgan zot ekanini unutishlari to‘g‘ri bo‘lmas edi. Tarbiya olayotganlar o‘z tarbiyachisini qalblarida yuksak qadrlashi kerak, shunda u bilan muomala qilishda hurmat talablaridan biron marta chetga chiqib qo‘yishsa, uyalib ketishadi.

The sūrah then alerts the Muslims to the need to address the Prophet with respect when they seek his permission, and indeed in all situations. They should not call him by his name or nickname, as they call each other. He is to be addressed as the man God has honoured by making him His Messenger: “Do not address God’s Messenger in the manner you address one another.” (Verse 63) Indeed people must be full of respect for him as God’s Messenger, so that they pay due heed to every word he says and every directive he gives. Teachers and leaders should be held in high esteem and addressed with respect. The fact that the Prophet was very modest in his approach, and easy to deal with, did not mean that it was appropriate for his Companions to forget that he was their leader who educated them and refined their manners, addressing him as they would address one another. Deep in their hearts, those who are being educated should hold their educator in high regard so that they are ashamed if they happen to overstep the requirements of respect when dealing with him.

Ikkiyuzlamachilar, bir-birlarini yashirib, yashirincha ketib qolganlarga qattiq ogohlantirish berilgan. Agar Payg'ambar ﷺ ularni ko'ra olmagan bo'lsa, Alloh ularni albatta kuzatib turgan edi: «Albatta, Alloh sizlardan yashirincha ketib qolayotganlaringizni yaxshi biladi.» (6:3) Arabcha ibora: yatasallalūn.. liwādhā, ularning yashirin harakatlarini aniq ko'rsatadi: ular xuddi past va qo'rqoq kishilardek, o'g'rincha ketishgan.

The hypocrites who sneaked away, covering for one another, are given a stern warning. If the Prophet could not see them, God was certainly watching them: “God certainly knows those of you who would slip away surreptitiously.” (Verse 6.3) The Arabic wording, yatasallalūn.. liwādhā, practically shows their stealthy movements, as they left stealthily, like despicable cowards.