Bu surada Qur’ondagi boshqa hech bir joyda takrorlanmaydigan o‘ziga xos boshlanish bor.

This sūrah has a unique opening that is not repeated anywhere else in the Qur’ān.

Eng muhim jihati shundaki, unda "Biz farz qildik" iborasi ishlatilgan. Biz bundan shuni anglaymizki, bu surada bayon etilgan barcha narsalarni odamlar bir xil tarzda qabul qilishlari kerakligi kuchli ta'kid bilan bildirilgan. Ijtimoiy odob-axloq ham, xuddi jazolar kabi, xuddi shunday farz qilingan. Shuni esda tutish kerakki, bunday odob va axloq inson tabiatiga chuqur singdirilgan, lekin odamlar buzuq ijtimoiy bosimlar va oson vasvasalar tufayli ularni e'tibordan chetda qoldiradilar. Shu sababli, Alloh taolo yuqoridan nozil qilgan vahiylari ularni odamlar ko'z o'ngiga qaytarib qo'yadi va buzilmagan inson tabiatining aniq mantig'ini tushuntiradi.

What is special is the use of the clause ‘We have ordained’. We take this to imply an emphatic assertion that people must take everything that the sūrah includes in the same way. Social manners and morality are ordained in the same way as mandatory punishments. We need to remember here that such manners and morality are deeply rooted in human nature, but people tend to overlook them because of deviant social pressures and easy temptations. Hence, the divine revelations God has bestowed from on high place them back before people’s eyes, explaining the clear logic of undistorted human nature.

Ushbu aniq va kuchli kirish so'zidan keyin zino uchun belgilangan majburiy jazo haqida tushuntirish keladi — bu dahshatli jinoyat, uni sodir etgan kishini musulmon jamoasi bilan bo'lgan aloqalaridan uzib qo'yadi.

This emphatic and clear opening is immediately followed with an explanation of the mandatory punishment for adultery, a ghastly crime that severs the ties between its perpetrator and the Muslim community.

Zinokor ayol va zinokor erkakning har biriga yuz darra uring! Agar siz Allohga va oxirat kuniga ishonsangiz, ularga rahm-shafqat qilishingiz sizni Alloh dinining bu hukmini ijro etishdan tutmasin. Ularning jazolanishiga mo‘minlardan bir guruh guvoh bo‘lsin. Zinokor erkak faqat zinokor ayol yoki mushrik ayol bilan nikohlanadi; zinokor ayolga esa faqat zinokor erkak yoki mushrik erkak uylanadi.

As for the adulteress and the adulterer, flog each of them with a hundred stripes, and let not compassion for them keep you from [carrying out] this law of God, if you truly believe in God and the Last Day; and let a number of believers witness their punishment. The adulterer couples with none other than an adulteress or an idolatress; and with the adulteress couples none other than an adulterer or an idolater.

Ushbu jirkanch gunohni qattiq jazolar bilan qoralar ekan, Islom bu gunohning ortidagi tabiiy istakni e'tibordan chetda qoldirmaydi. Islom inson bunday tabiiy istakni bostira olmasligini va bostirmasligi kerakligini biladi. Islom ham odamlar Alloh taolo ularga tabiatlarining va hayot qonunlarining bir qismi sifatida bergan fiziologik faoliyatlarga qarshi kurashishini istamaydi, bu faoliyatlar insoniyat nasli davomiyligini ta'minlaydi. Islom faqat bu istakka hayvoniy yondashuvni, ya'ni bir tanani boshqasi bilan bir xil deb biladigan, uy qurish, hayotiy sheriklik yoki oila tuzish niyati bo'lmagan yondashuvni rad etadi. Islom erkak va ayol o'rtasidagi jinsiy munosabatlar nozik insoniy his-tuyg'ularga asoslanishini istaydi, bunda ularning yuraklari va ruhlari jismoniy birlikka qo'shiladi, shunda bu ikki insonning hayotini, og'riqlarini, umidlarini va kelajagini birgalikda bo'lishadigan birlik bo'ladi. Shunday qilib, har qanday farzandlar ikkala ota-onaning birgalikda kelajak qurishi bilan tarbiyalanadi.

When enacting such severe punishments for this abominable offence, Islam does not overlook the natural desire behind it. Islam knows that human beings cannot and should not suppress such a natural desire. Nor does Islam wish that people should fight the physiological functions God has given them as part of their nature and part of the laws of life, ensuring the continuity of mankind. Islam only shuns an animal approach to this desire that treats one body the same as another, and which has no intention of building a home, life partnership or family. Islam wants sexual relations between a man and a woman to be based on fine human feelings that involve their hearts and souls in their physical union, so as to make it a union between two human beings sharing their lives, pains, hopes, and futures. In this way, any children will be reared by both parents building a future together.

Shu sababli Islom zinoni juda qattiq jazo bilan taqiqlaydi, uni insonni hayvon darajasiga tushiradigan va barcha nozik his-tuyg'ular hamda yuksak maqsadlarni yo'q qiladigan yiqilish deb hisoblaydi. Zino insonlarni hayvonga o'xshash mavjudotlarga aylantiradi: ular barcha erkaklarni erkak, barcha ayollarni urg'ochi sifatida ko'radi va jismoniy istakni beparvolik bilan qondirishga intiladi. Uning lahzalik lazzatida na konstruktiv maqsad, na nozik va barqaror muhabbat bor. Bunday nozik his-tuyg'uni ko'pchilik ehtiros deb ataydigan, aslida esa jismoniy istak nozik his-tuyg'u qiyofasiga lahzalik kirib olgan, qisqa muddatli va beparvo hayajondan ajratib turadigan narsa uning davomiyligidir.

This is the reason why Islam ordains such a severe punishment for adultery, considering it a setback that reduces man to an animal. It destroys all these fine feelings and goals. Adultery turns human beings into animal-like creatures that treat all men as males and all women as females, trying to satisfy a physical desire in a casual way. Its momentary ecstasy has neither a constructive aim nor a fine, durable love behind it. It is the continuity aspect that distinguishes such a fine feeling from a momentary and casual charge which many people describe as passion when it is in fact a physical desire momentarily taking the guise of fine feeling.

Zinoning juda qattiq jazosini belgilashning o‘zi musulmon jamoasini himoya qilish va uning muhitining poklигini ta’minlash uchun yetarli emas. Shu sababli, zinokorlarni musulmon jamoasining qolgan qismidan ajratib qo‘yish haqida qo‘shimcha buyruq berilgan. Bundan tashqari, iffatli ayollarni mustahkam dalilsiz zinoda ayblaganlar uchun og‘ir jazo belgilangan.

Prescribing a very hard punishment for adultery is not sufficient, on its own, to protect the Muslim community and ensure the purity of its atmosphere. Therefore, a supplementary order is given to isolate the adulterers from the rest of the Muslim community. Furthermore, heavy punishment is prescribed for those who accuse chaste women of adultery without providing firm evidence in support of their accusation:

Pokdaman ayollarga zino isnodini qo'yib, so'ngra to'rt guvohni keltira olmaydiganlarga — ularni sakson darra bilan uring va ularning guvohligini hech qachon qabul qilmang; zero, ular haqiqatan ham itoatsizlik qiluvchilardir. Faqat undan keyin tavba qilib, ahvolini to'g'rilaganlar bundan mustasno; chunki Alloh emas, balki Xudo Ko'p Kechiruvchi, Rahmlidir.

As for those who accuse chaste women [of adultery], and cannot produce four witnesses, flog them with eighty stripes; and do not accept their testimony ever after; for they are indeed transgressors. Excepted are those who afterwards repent and make amends; for God is Much-Forgiving, Merciful. (Verses 4-5)

Chaste women, both married and unmarried, being accused without clear proof would allow people to make such accusations without fear of consequence. This, in turn, would stain the reputation of the Muslim community. Every individual would feel threatened by false accusations. Every man would suspect his wife, and every wife her husband, and people would begin to doubt the legitimacy of their children. In such an intolerable state of doubt and suspicion, every family would be undermined. Moreover, when such accusations are frequently made, those who keep away from adultery might begin to think that this crime was common in society. They might then come to see it in a different light, as less abhorrent, as a result of its frequent mention. Furthermore, those who would never even have considered it might begin to think of doing so, feeling that since many others do it, there is no harm in it.

Allowing people to accuse chaste women, whether married or not, without clear proof would mean that people could make such accusations without fear of repercussion. This in turn would stain the Muslim community’s reputation. Every individual would feel threatened with false accusations. Every man would suspect his wife, and every wife her husband, and people would begin to doubt their legitimacy. In such an intolerable state of doubt and suspicion, every family would be undermined. Moreover, when such accusations are frequently made, those who steer themselves away from adultery might begin to think that such crime was common in society. They might then begin to see it in a different light, as less ghastly, as a result of such frequent mention. Furthermore, those who would not even have contemplated it at all might even begin to think of doing so, feeling that since many others do it, there is no harm in it.

Yuqoridagilarning barchasi zinokorlikda ayollarni ayblashga taalluqlidir. Biroq, erning xotinini ayblashi holatida istisno qilinadi. Unga to'rtta guvoh keltirishni talab qilish esa oqilona emas. Odatdagi vaziyatlarda erkak xotinini bekordan-bekorga ayblamaydi, chunki bunday ayblovning o'zi uning o'z sha'ni va o'z farzandlariga nisbatan salbiy aks etishiga olib keladi. Shu sababli, bunday ayblovga mutlaqo boshqacha hukm taalluqlidir:

All the foregoing applies to accusing women of adultery. An exception is made, however, in the case of a husband accusing his wife. To require him to produce four witnesses is unreasonable. In normal situations, a man does not accuse his wife falsely, because the very accusation carries a negative reflection on his own honour and against his own children. Hence, this type of accusation carries a totally different ruling:

Va erlar o‘z xotinlariga zino isnod qilib, o‘zlaridan boshqa guvohlari bo‘lmasa, ularning har biri to‘rt marta Allohni guvoh qilsin, ya’ni u rostgo‘y ekaniga, beshinchi marta esa, agar yolg‘on gapirayotgan bo‘lsa, unga Xudoning la’nati bo‘lsin, deb.

And as for those who accuse their own wives [of adultery], but have no witnesses except themselves, let each of them call God four times to witness that he is indeed telling the truth; and the fifth time, that God’s curse be upon him if he is telling a lie.

Бироқ, агар у Аллоҳнинг номи билан тўрт марта гувоҳлик бериб, ҳақиқатан ҳам унинг ёлғон гапираётганини айтса, унинг устидан жазо қайтарилади; бешинчи марта эса, агар эр ҳақиқатни гапираётган бўлса, Аллоҳнинг ғазаби унинг устига тушсин, дейди. Агар сизларга Аллоҳнинг фазли ва раҳмати бўлмаганида, ва Аллоҳ тавбани қабул қилувчи, ҳикмат эгаси эканини билмаганингизда...! (6–10-оятлар)

However, punishment is averted from her if calls God four times to witness that he is indeed telling a lie; and the fifth time, that God’s wrath be upon her if he is telling the truth. Were it not for God’s favour upon you and His grace, and that God is the One who accepts repentance, the Wise...! (Verses 6-10)

Ushbu hukm turmush qurgan kishilar uchun, ularning alohida ahvolini hisobga olgan holda, yukni yengillashtiradi. Erkak xotinini gunohga yaqin holatda topishi mumkin, lekin bu ishga boshqa guvoh bo‘lmasligi mumkin. Bunday holda u to‘rt marta Alloh nomi bilan, Ollohning ismi bilan emas, balki Xudo nomi bilan rost gapirayotganiga qasam ichadi va agar yolg‘on gapirayotgan bo‘lsa, o‘ziga Xudoning la’nati tushishini beshinchi marta qo‘shib aytadi. Bu qasamlar guvohlik deb ataladi, chunki u yagona guvohdir. Shunday qilganidan keyin u xotinining mahri qolgan qismini to‘laydi va xotini darhol va butunlay taloq qilinadi. Xotin ham zino uchun jazoga loyiq bo‘ladi. Biroq, u to‘rt marta Xudo nomi bilan erining yolg‘on gapirayotganiga qasam ichib, agar er rost gapirayotgan bo‘lsa, o‘ziga Xudoning la’nati tushishini beshinchi marta qo‘shib aytsa, bu jazodan qutulishi mumkin. Agar shunday qilsa, bu holda hech qanday jazo qo‘llanilmaydi, lekin nikoh qaytarib bo‘lmaydigan tarzda bekor bo‘ladi. Agar xotin homilador bo‘lsa, bola erining emas, balki onasining nomi bilan ataladi. Bolaga hech kim ayb qo‘ya olmaydi. Agar kimdir bola ustidan ayblov qilsa, u jazoga loyiq bo‘ladi.

Ushbu holat umumiy tuhmat qoidalaridan istisno qilinuvchi alohida vaziyatni nazarda tutgani uchun shunday savol berilishi mumkin: nega Alloh taolo avvalroq bu istisnoni, ya'ni umumiy qoidalardagi bu istisnoni oshkor qilmadi? Nega bir vaziyat yuzaga kelib, uyatga va mashaqqatga sabab bo'lguncha kutdi?

As this case provides for a special situation which is exempted from the general rules of false accusation, it may be asked why God did not reveal this exception to the general rules in the first place? Why did God wait until a situation occurred, one which caused embarrassment and hardship?

Albatta, Alloh bularning barchasini yaxshi biladi, lekin cheksiz donoligi bilan, zarurat qattiq sezilgan paytda, qoidalarni belgilovchi vahyni yuqoridan nozil qildi. Shunday qilib, qoidalar ishtiyoq bilan qabul qilindi va odamlar qonunchilik ortidagi hikmatni hamda u ta'minlagan ilohiy inoyatni darhol anglab yetdilar. Shu sababli, tartibni bayon etuvchi oyatlar quyidagi so'zlar bilan yakunlanadi: "Agar sizlarga Allohning fazli va rahmati bo'lmaganida hamda Alloh tavbani qabul qiluvchi, hikmat egasi ekanligi bo'lmaganida..." (10-oyat).

God certainly knows all this, but in His infinite wisdom He bestowed from on high the revelation outlining the rules when the need for it was keenly felt. Thus, the rules were received with eagerness, and people immediately recognized the wisdom behind the legislation and the divine grace it ensured. Hence, the verses outlining the procedure conclude with the statement: “Were it not for God’s favour upon you and His grace, and that God is the One who accepts repentance, the Wise...’” (Verse 10)

Keling, bir oz to‘xtab, yangi musulmon jamoasini shakllantirishning islomiy usuli va Payg‘ambar ﷺ Qur’on orqali sahobalarini qanday qayta tarbiyalagani haqida o‘ylab ko‘raylik. Shuni esda tutish kerakki, u ﷺ tabiatan va kuchli darajada tez g‘azablanadigan, ayniqsa shaxsiy sha’n-sharaf masalalarida qo‘zg‘aluvchan bo‘lgan arablar bilan ish olib borgan edi.

Let us pause a little here to reflect on the Islamic method of moulding the new Muslim community and how the Prophet re-educated his Companions by means of the Qur’ān. We should remember here that he was dealing with Arabs who were characteristically and strongly impulsive, particularly in cases of personal honour.

Ular kamdan-kam hollarda harakat qilishdan oldin variantlarni o‘ylab ko‘rishardi, shoshilib ish tutishardi. Shu sababli, poklik-iffatli ayollarga zino isnod qilib, talab etilgan dalilsiz tuhmat qilganlik uchun jazoni belgilovchi qonun joriy etilganda, odamlarga bu og‘ir tuyuldi. Ansorlarning sardori Sa’d ibn Ubada hatto shunday deb so‘radi: “Ey Alloh elchisi, shunday qilib nozil qilinganmi?” U savolini aniq bilgan holda berardi: oyatlar aynan shunday nozil bo‘lgani u uchun shubhasiz edi. Ammo uning savoli o‘zi tasavvur qilgan muayyan vaziyatda bu hukmga amal qilish qiyinligini aks ettirardi. Shu bois u shunday tushuntirdi: “Ey Alloh elchisi! Men buning haq ekanini va Allohdan kelganini bilaman. Faqat shuni o‘yladimki, agar xotinimning ustida bir erkakni topsam, to‘rt guvoh keltirmaguncha uni bezovta qila olmayman. Ular kelguncha esa u o‘z ishini tugatib bo‘lgan bo‘ladi.” Lekin Sa’d tasavvur qilishga qiynalgan bu vaziyat ko‘p o‘tmay haqiqatda yuz berdi. Bir kishi xotinini begona erkak bilan topib, buni o‘z ko‘zi bilan ko‘rib, o‘z quloqlari bilan eshitib kelib qoldi. Ammo Qur’on qoidalari ularga nisbatan hech qanday chora ko‘rishga ruxsat bermasdi. Shu sababli u o‘z his-tuyg‘ularini, odatlarini va darhol harakat qilishni talab qilayotgan ijtimoiy muhitni yengishi kerak edi. Undan ham og‘irroq tomoni shu ediki, u o‘zini tutib, Allohning hukmini kutishi lozim edi. Bunday o‘zini tutish ayniqsa qiyin, lekin Islom arablarni shunday og‘irliklarga sabr bilan chidashga o‘rgatdi, shunda Allohning hukmidan boshqa hukm bo‘lmasligi uchun. Hayotning barcha vaziyatlarida faqat Uning hukmlari amal qiladi.

Zino ayblovi bilan bog'liq qoidalarni bayon qilganidan so'ng, surah ayblovning qanchalik jirkanch jinoyat ekanligini aks ettiruvchi bir soxta ayblov holatini zikr qiladi.

Having outlined the rules applicable in cases of accusing women of adultery, the sūrah mentions a case of false accusation that reflects the repugnance of this crime.

Bu voqea Payg‘ambarning o‘z oilasini, uning olijanob va pokiza a’zolarini qamrab olgan edi. U Payg‘ambarning sharafiga, Allohga eng sevimli inson bo‘lgan zotning sharafiga ﷺ, uning do‘sti, Payg‘ambarning eng yaqin sahobasi Abu Bakrning sharafiga ham daxl qilgan edi. Shuningdek, u Payg‘ambarning o‘zi ﷺ undan faqat yaxshilikni ko‘rganini guvohlik bergan Safvon ibn al-Mu‘attalning sharafiga ham taalluqli edi. Bu holat Madinadagi butun musulmon jamoatini bir oy davomida band qilib qo‘ygan ish bo‘ldi.

This involved the Prophet’s own household with its noble and chaste inhabitants. It reflected on the honour of the Prophet, the most beloved person by God, and the honour of his friend, Abu Bakr, the Prophet’s closest Companion. It also involved the honour of a man, Şafwān ibn al-Mu`aţţal, who enjoyed the Prophet’s own testimony that he never saw anything but good from him. It was a case that preoccupied the entire Muslim community in Madīnah for a whole month.

Qur’on bu butun voqeani "Yolg‘on" deb ataydi va buni o‘n oyatdan iborat quyidagi parchada eslatadi:

The Qur’ān refers to this whole episode, calling it The Falsehood, in a ten-verse passage that runs as follows:

Sizlarning orangizdan bir guruh bu bo'htonni to'qigan edi. Uni o'zingiz uchun yomon deb hisoblamang; aslida bu sizlar uchun yaxshidir. Ularning har biri gunoh bo'lib qilgan ishining javobini oladi; ular orasida bu ishning boshini tutgan kishi uchun esa dahshatli azob tayyordir. Siz buni eshitganingizda, nega mo'min erkaklar va mo'min ayollar o'zlari haqida yaxshi o'ylamadilar va: "Bu ochiq bo'hton" demadilar? Nega buni isbotlash uchun to'rt guvoh keltirmadilar? Guvoh keltirmagach, ular Alloh huzurida yolg'onchilardir. Agar dunyoda ham, oxиratda ham Allohning sizlarga bo'lgan fazli va rahmati bo'lmaganida, sizlar kirishgan ish sababli sizlarga, albatta, dahshatli azob yetgan bo'lardi. Buni tillaringiz bilan olib gapirdingiz va og'zingiz bilan bilmagan narsangizni aytdingiz; buni yengil ish deb o'ylaysiz, holbuki u Alloh huzurida juda og'ir gapdir. Buni eshitganingizda shunday demaganingizda edi:

Those who concocted the falsehood were a band from among you. Do not regard it as bad for you; indeed it is good for you. Each one of them shall bear what he has earned of sin; and awesome suffering awaits the one who took on himself the lead among them. When you heard it, why did not the believers, men and women, think the best of themselves, and say: ‘This is a blatant falsehood.’ Why did they not produce four witnesses to prove it? Since they have not produced witnesses, then in the sight of God, they are certainly liars. Were it not for God’s favour upon you and His grace, in this world and in the life to come, awesome suffering would indeed have afflicted you on account of what you indulged in. You took it up with your tongues and uttered with your mouths something of which you have no knowledge, thinking it a light matter whereas in God’s sight it is grave indeed. If only when you heard it you said:

Ushbu rivoyat Payg'ambar ﷺ va uning oilasi, Abu Bakr va uning oilasi, shuningdek Safvon ibn al-Mu`attal hamda butun musulmon jamoasi qanday bo'g'iq muhitda yashaganini, tarqalayotgan asossiz mish-mishlar sababli qanchalik ruhiy azob chekkanini bizga hikoya qiladi.

This account tells us how the Prophet and his household, Abu Bakr and his family, as well as Şafwān ibn al-Mu`aţţal, and the entire Muslim community lived in such a suffocating atmosphere, suffering much mental pain because of the false rumours circulating.

Bu Payg'ambarimizning hayotlaridagi juda og'ir davrni tasavvur qilish qiyin: sevimli rafiqalari `Ā’isha, yosh va nozik ruhli bo'lsa-da, shunchalik chuqur iztirobga duchor bo'ldi. Pok, mehribon, begunoh va faqat toza fikrlar bilan, vijdoni tozaligi bilan yashagan `Ā’isha o'zining eng qadrli fazilatlari haqida ayblovga duch keldi. Eng olijanob va axloqiy tarbiyada ulg'aygan Abu Bakrning qizi uning sha'ni borasida ayblandi; Muhammad ibn `Abdullohning, ya'ni olijanob Hoshim qabilasiga mansub zotning rafiqasi uning halolligiga oid ayblovga duch keldi; eri tomonidan katta muhabbatga sazovor bo'lgan rafiqa sodiqsizlikda ayblandi; juda yoshligidan Islom qadriyatlari asosida tarbiyalangan qiz o'z diniga xiyonat qilishda ayblandi. Holbuki `Ā’isha Alloh elchisining rafiqasidan boshqa kim ham bo'lardi! Unga bunday ayblovlar begunoh, bexabar holda, hech qanday ehtiyot choralarini ko'rmasdan, hech qanday zarar kutmagan paytda qo'yildi. Shu sababli, uning begunohligini isbotlash uchun Yaratgan Egadan yordam umididan boshqa hech narsasi yo'q edi. Uning eng katta orzusi Payg'ambarimizga begunohligini ochib beradigan tush ko'rsatilishi edi. Ammo vahiy butun bir oy davomida susaydi, bu esa faqat Allohgina biladigan aniq bir maqsad uchun edi. Shu bois, u azob chekishda davom etdi.

It is hard to imagine this particularly difficult period in the Prophet’s life when his beloved wife, `Ā’ishah, young and sensitive as she was, endured such profound anguish. `Ā’ishah, pure, kind, innocent and entertaining only clear thoughts and with a clear conscience, faced an accusation about her most valued qualities. She, Abu Bakr’s daughter who enjoyed the most noble and moral upbringing, was accused with regard to her honour; the wife of Muhammad ibn `Abdullāh, who belonged to the noble clan of Hāshim, faced an accusation concerning her honesty; the wife enjoying the great love of her husband was charged with being unfaithful; the girl brought up according to Islamic values from a very early age was accused of being false to her faith. And `Ā’ishah was none other than the wife of God’s Messenger, (peace be upon him)! Such accusations were levelled at her when she was innocent, unaware, taking no precaution as she expected no harm. Hence, she had nothing to prove her innocence except hope for help from God Almighty. Her dearest wish was that the Prophet should have a dream revealing her innocence. But revelations slackened for a whole month, and this is for a definite purpose known to God alone. Hence, she continued to suffer.

“Haqiqatda, bu bo‘htonni uydirganlar sizlardan bir guruh edi” (11-oyat). Bu hikoyani faqat bir yoki bir necha kishi tarqatmagan. Aksincha, ular ma’lum bir maqsad yo‘lida ish tutayotgan “guruh” edi. Bu hikoyani to‘qigan yagona shaxs `Abdulloh ibn Ubay bo‘lmagan. Balki u ishda yetakchilik qilgan va asosiy rolni o‘ynagan kishi edi. U shunchaki, Islomga ochiq kurashishga qodir bo‘lmagan yahudiylar yoki munofiqlar guruhining vakili edi. Shuning uchun ular o‘zlarini musulmonman deb ko‘rsatish orqasiga yashirinishga harakat qildilar. Ularning fikricha, bu yo‘l Islomga qarshi yashirin rejalar tuzishga imkon beradi. Bu soxta hikoya ularning eng yomon rejalaridan biri edi va u shunchalik muvaffaqiyatli bo‘ldiki, ba’zi musulmonlar aldandi, ularning ayrimlari, jumladan, Hamna bint Jahsh, Hassan ibn Sobit va Mistah ibn Usoso bu hikoyani takrorladilar. Haqiqiy aybdorlar esa `Abdulloh ibn Ubay boshchiligidagi guruh edi — ochiq joyda hech narsa demay, o‘zini fosh qilishi mumkin bo‘lgan so‘zlardan saqlanib, parda ortidan ish yurituvchi ayyor rejachi. U faqat o‘ziga ishongan kishilarning qulog‘iga pichirlar va ular unga qarshi guvohlik bermasligiga ishonardi. Reja shunchalik nozik edi, shu sababli o‘sha paytda yer yuzidagi eng toza jamiyat hisoblangan Madinada soxta mish-mishlar butun bir oy davomida tarqalib turdi.

“Those who concocted the falsehood were a band from among you.” (Verse 11) It was not merely one or a few individuals that circulated the story. On the contrary, they were a ‘band’ or a group working for a particular objective. `Abdullāh ibn Ubayy was not the only one who fabricated the story. Rather, he was the one who took the lead and played the larger part in the affair. He simply represented the band of Jews or hypocrites who felt unable to fight Islam in open engagement. Therefore, they sought to hide behind the pretence that they were Muslims. They felt that this would enable them to scheme in secret against Islam. This false story was one of their worst schemes which was so successful that some Muslims were deceived and a few of them, like Ĥamnah hint Jaĥsh, Hassān ibn Thābit and Misţah ibn Athāthah repeated the story. The real culprits, however, were the band headed by `Abdullāh ibn Ubayy, a canny schemer who operated behind the scene, saying nothing in public that might have incriminated him. He simply whispered into the ears of those whom he trusted never to testify against him. The plan was so subtle that the false rumours continued to circulate for a whole month in Madīnah, the purest society on earth at that time.

Qur’on oyatlari bu voqeaning ulkanligini va uni islomga qarshi yomon rejalar tuzgan bir guruh odamlar sodir etganini aniq ko‘rsatish uchun ushbu faktni bayon qilish bilan boshlanadi. Biroq, sura musulmon jamoatini voqeaning oxirgi natijasi ularga zarar yetkazmasligiga tezda ishontiradi: “Buni o‘zingiz uchun yomon deb hisoblamang; aslida, bu siz uchun yaxshidir.” (11-oyat)

The Qur’ānic passage opens with stating this fact so as to make clear the enormity of the event and the fact that it was perpetrated by a group of people intent on wicked scheming against Islam. The sūrah, however, quickly reassures the Muslim community that the eventual outcome of the event will not harm them: “Do not regard it as bad for you; indeed it is good for you.” (Verse 11)

Shu jamoatda bularning hammasi qanday sodir bo'lishi mumkin edi? Bugun ham biz shunchalik asossiz to'qimaning o'sha musulmon jamoatida tarqalib, uzoqqa boruvchi oqibatlarga olib kelgani va yer yuzidagi eng olijanob insonlarga ko'p og'riq keltirgani bilan hayron qolamiz.

How could all this have happened in that particular community? Even today, we are surprised that such a flimsy fabrication could have circulated in that Muslim community, producing far-reaching effects and causing much pain to the noblest people on earth.

Butun voqea Allohning Elchisi (alayhissalom), musulmonlar jamoasi va Islom uchun olib borilgan jang edi. Ehtimol, bu Payg'ambar ﷺ tomonidan olib borilgan eng buyuk jang edi. U bu jangdan g'alaba bilan chiqdi: katta iztirobini o'ziga bo'ysundirdi, viqorini saqladi va hammasiga sabr bilan chidadi. U ojizlik yoki sabrsizlikni bildiradigan bitta so'z ham aytmadi. Shunga qaramay, u umri davomida boshidan kechirgan eng og'ir azobni his qilayotgan edi. U yana shuni anglab yetdiki, bu yolg'on tufayli Islom duch kelgan xatarlar uning butun tarixidagi eng og'irlaridan edi.

The whole episode was a battle fought by God’s Messenger (peace be upon him), the Muslim community and Islam. It perhaps was the greatest battle fought by the Prophet. He emerged from it victorious, having controlled his great anguish, maintained his dignity and endured it all patiently. Not a word did he utter to indicate weakness or impatience. Yet he was experiencing the worst pain he ever endured in his life. He further recognized that the risks to which Islam was exposed as a result of this falsehood were among the worst it had to face at any time.

Shunga qaramay, agar musulmonlar o‘sha paytda o‘z qalblarini izlab ko‘rganlarida, to‘g‘ri javobni topgan bo‘lardilar. Agar oddiy va tabiiy mantiqni qo‘llaganlarida, to‘g‘ri yo‘lga boshlangan bo‘lardilar. Qur’on barcha musulmonlarni bunday qiyinchiliklarga duch kelganda shu to‘g‘ri yondashuvga amal qilishga yo‘naltiradi. Bu to‘g‘ri xulosaga kelishning birinchi qadamidir: “Buni eshitganingizda, nega mo‘min erkaklar va mo‘min ayollar o‘zlari haqida yaxshi o‘ylamadilar va: {…}” demadilar?

Yet had the Muslims then searched in their own hearts, they would have found the right answer. Had they applied simple natural logic, they would have been rightly guided. The Qur’ān directs all Muslims to follow this proper approach when they face such difficulties. It is the first step in arriving at the right conclusion: “When you heard it, why did not the believers, men and women, think the best of themselves, and say:

"Bu aniq yolg‘ondir."” (12-oyat)

This is a blatant falsehood.’” (Verse 12)

Xudo bu voqeani yosh musulmon jamoasi uchun juda og‘ir saboq bo‘lishini xohlagan edi, lekin O‘zining merhamati bilan ularga hech qanday jazo bermadi. Bu gunohning o‘zi Payg‘ambar ﷺ, uning xotini, yaqin do‘sti va u haqida yaxshidan boshqa narsani bilmaydigan boshqa sahobasi uchun yetkazgan azob sababli qattiq jazoga loyiq edi. Shuningdek, u musulmon jamoasi ichida tarqalgan, uning barcha muqaddas qadriyatlarini buzgan yomonlikka va Islomni zaiflashtirish, Xudo, Payg‘ambar ﷺ va musulmon jamoasining o‘zi haqida shubha uyg‘otish orqali uni ag‘darishni maqsad qilgan munofiqlarning razilligiga teng jazoga loyiq edi. Bu butun bir oy davom etdi – bu shubha, tashvish va chalkashlik vaqti edi. Lekin Xudoning inoyati keldi va O‘zining rahmatini adashganlarga ato etdi, ular o‘zlarining achchiq saboqlarini o‘rganganlaridan keyin.

God wanted this to be a very hard lesson for the fledgling Muslim community, but in His compassion He did not inflict any punishment on them. The offence itself merited stiff punishment because of the pain it caused the Prophet, his wife, close friend and his other Companion of whom he knew nothing but good. It also merited a punishment equal to the evil that circulated within the Muslim community, violating all its sacred values, and equal to the hypocrites’ wickedness whose scheme aimed to undermine Islam by raising doubts about God, the Prophet and the Muslim community itself. This continued for a whole month which was a time of doubt, worry and confusion. But God’s grace was forthcoming, and He bestowed His mercy on those who were in error after having learnt their bitter lesson.

Sūra shuni ko'rsatadiki, me'yorlar va qadriyatlar noto'g'ri asosga qo'yilgan, jamiyat esa o'z tamoyillarini unutgan davrni tasvirlaydi: «Siz uni tillaringiz bilan qabul qildingiz va og'izlaringiz bilan bilmagan narsangizni so'zladingiz, uni arzimas narsa deb o'yladingiz, holbuki u Alloh huzurida juda og'irdir» (15-oyat). Bu yerda tasvirlangan manzara beparvolik va mas'uliyatsizlikdir, hatto eng jiddiy masalalarga ham kam e'tibor berilganini ko'rsatadi.

The sūrah gives us a picture of the period, when standards and values were placed on the wrong footing, and the community lost sight of its principles: “You took it up with your tongues and uttered with your mouths something of which you have no knowledge, thinking it a light matter whereas in God’s sight it is grave indeed.” (Verse 15) The picture painted here is one of recklessness and irresponsibility, showing little care for even the most serious of matters.

"Siz uni tillaringiz bilan qabul qildingiz." (15-oyat) Bir til boshqa tildan uni oladi, aytilayotgan gapga kam e'tibor berib. Xabarni to'g'ri tekshirish butunlay yo'q edi, go'yo odamlar uning ahamiyatini hech o'ylamay takrorlagandek. Siz "o'z og'izlaringiz bilan, o'zingiz bilmaydigan narsani aytdingiz." (15-oyat) Xuddi shunday: fikrsiz va mulohazasiz, faqat og'izdan chiqqan so'z.

Sūra mazkur bu bӯhtonning oqibatlari va unga oid masalalar haqida batafsil to‘xtaydi hamda shunga o‘xshash har qanday narsadan ogohlantirishni takrorlaydi. U musulmonlarga God‘ning marhamati va rahmatini eslatadi, pokdaman ayollarni buzuqlikda aybdor deb tuhmat qiluvchilarni esa, ularning oxirat hayotida God‘ning azobiga duchor bo‘lishlari haqida ogohlantiradi. Shuningdek, bu to‘qnashuvning qolgan ta’sirlaridan odamlarning qalblarini poklaydi, ularni dunyoviy cheklovlardan xalos etadi va ularning pokligini tiklaydi. Buning aniq namunasi Abū Bakrning o‘zining qarindoshi Misţah ibn Athāthahga bo‘lgan munosabatida yaqqol namoyon bo‘ladi; Misţah esa bu hikoyani takrorlashda ishtirok etgan edi.

The sūrah further elaborates its comments on this falsehood and its effects, repeating its warning against anything that may be of a similar nature. It reminds the Muslims of God’s grace and mercy, warning those who falsely accuse chaste women of committing indecency that they expose themselves to God’s punishment in the life to come. It also purges people’s hearts of the remaining effects of this confrontation, frees them of earthly restrictions and restores their purity. This is clearly reflected in Abū Bakr’s attitude to Misţah ibn Athāthah, his relative who was involved in repeating the story.

"Shubhasiz, mo'minlar orasida fahshning tarqalishini yaxshi ko'rganlar uchun bu dunyoda ham, oxiratda ham alamli azob bor. Alloh biladi, siz esa bilmaysiz." (19-oyat) Pok ayollarga zino isnod qilganlar, ayniqsa Payg'ambarimiz ﷺ ning oilasiga qarshi tuhmat uyushtirganlar, aslida yaxshilik, iffat va sadoqat qadriyatlarini zaiflashtirishni, zinoni odatiy holga keltirib, odamlarga uni qilishni osonlashtirishni maqsad qilgan edilar. Odamlar bunga shu nuqtai nazardan qaray boshlasalar, u amalda ko'proq qilina boshlaydi.

“Those who love that gross indecency should spread among the believers shall be visited with grievous suffering both in this world and in the life to come. God knows, but you do not know.” (Verse 19) The ones who accused chaste women of adultery, particularly those who made their accusations against the Prophet’s own family, really aimed to undermine the values of goodness, chastity and fidelity, so as to make it easier for people to commit adultery by implying that it was common practice. When people begin to think of it in this light, it will be practised more frequently.

Shu sababli, pok ayollarga tuhmat qiluvchilarni mo''minlar orasida fahshni tarqatishni yaxshi ko''radigan kishilar sifatida ta''riflanadi. Shu bois ularni bu dunyoda ham, oxirat hayotida ham juda og''ir azobga duchor bo''lishlari haqida ogohlantiriladi.

This is the reason for describing the false accusers of chaste women as people who love to spread indecency among the believers. Hence they are warned against a very severe suffering both in this life and in the life to come.

Tahorat mavzusi doirasida, sura mo'minlarni bir-birlarini kechirishga chaqiradi, xuddi o'zlari gunohlari kechirilishini istaganlaridek: "Sizlardan Allohning fazlu marhamatiga sazovor bo'lgan va boylik egalari bo'lganlar, qarindoshlarga, miskinlarga va Alloh yo'lida hijrat qilganlarga yordam bermaslikka qasamyod qilmasinlar. Balki ular afv etsinlar va bag'rikenglik qilsinlar. Alloh sizlarning gunohlaringizni mag'firat qilishini istamaysizmi? Alloh mag'firatli va rahmlidir." (22-oyat)

Within the context of purity, the sūrah calls on believers to forgive one another as they love to be forgiven their sins: “Let not those of you who have been graced with God’s favour and ample means resolve by oath not to help those who are near of kin, the needy and those who have left their homes for the sake of God. But let them pardon and forbear. Do you not desire that God should forgive you your sins? God is indeed Much- Forgiving, Merciful.” (Verse 22)

Bu oyat Abū Bakr haqida, Qur’on onasi `Ā’isha ash-Shoha ustidan har qanday noto‘g‘ri ish yo‘qligini ochiqlaganidan keyin nozil bo‘lgan. U o‘zining qarindoshi, kambag‘alligi tufayli qo‘llab-quvvatlab kelgan Misţah ibn Athāthaning ham bu soxta gapni tarqatganlar orasida ekanini angladi. Shu sababli u kelajakda Misţahga hech qachon yaxshilik qilmasligini qasam ichdi. Biroq bu oyat Abū Bakrni va mo‘minlarni ham xato qilishlarini eslatadi va ular Xudoning kechirimini umid qiladilar. Shuning uchun ular bir-birining xatolarini kechirishlari kerak. Ular, garchi og‘ir xato qilgan bo‘lsalar ham, saxiyligiga muhtoj bo‘lganlardan yaxshiligini darig‘ tutmasliklari lozim.

This verse was revealed in connection with Abū Bakr after the Qur’ān had cleared his daughter, `Ā’ishah the pure, of any misconduct. He realized that Misţah ibn Athāthah, his relative whom he supported because of his poverty, was among those involved in circulating the false rumour. Therefore, he vowed that he would never do Misţah a good turn in the future. This verse, however, reminds Abū Bakr and the believers that they also commit mistakes and hope for God’s forgiveness. Hence, they should forgive one another their mistakes. They must not deprive those who need the support of their generosity, even though the latter might have committed a grave error.

Endi biz Xudoning nuridan ta’sirlangan ruhlardan birining poklikda o‘sib, haqiqatan ham yuksak darajaga erishayotganini ko‘ramiz. Qizi haqidagi asossiz mish-mishlar bilan uning oilasini sharmanda qilishga urinilganidan qattiq ranjigan Abū Bakr, mo‘minlarni o‘zlariga ozor yetkazganlarni kechirishga chaqirgan Qur’on ohangiga javob berdi. U ilhomlantiruvchi savol ustida o‘ylab ko‘rdi: “Xudo sizlarning gunohlaringizni kechirishini istamaysizlarmi?” (22-oyat)

Now we see how one of the souls touched by God’s light grows in purity attaining a truly sublime standard. Abū Bakr, who was so deeply hurt by the false rumours targeting his daughter and attempting to disgrace his family, responded to the Qur’ānic call on the believers to forgive those who hurt them. He reflected on the inspiring question, “Do you not desire that God should forgive you your sins?” (Verse 22)