Surada ochilish qismi Payg'ambar ﷺ va uning xotinlari hayotidagi bir voqeadan so'z yuritadi. Bu voqea haqida turli rivoyatlar mavjud bo'lib, ular o'rtasida voqea qanday sodir bo'lganiga oid turlicha tafsilotlar bor. Biz hozircha bularni chetga qoldirib, bir oz keyinroq ularga qaytamiz. Shu voqea va u bilan bog'liq ko'rsatmalarga asoslanib, xususan, Payg'ambarning xotinlaridan ikki fitnachi ayolning tavba qilishi talabiga tayangan holda, sura mo'minlarni o'z gunohlaridan tavba qilishga chaqiradi hamda oila boshliqlaridan oilalarini yaxshi tarbiyalashni talab qiladi. Ular, xususan, o'zlarini va oilalarini do'zax olovidan saqlashga da'vat etiladi. Bu yerda do'zaxning bevosita tasviri ham keltirilgan. So'ngra sura turli misollar keltirish bilan yakunlanadi. Nuh va Lutning xotinlari iymon yog'ilib turgan uyda kufr yo'lini tutgan misol sifatida ko'rsatiladi, Fir'avnning xotini esa kofirlarga to'la uyda yashab turib, to'g'ri iymonni mahkam tutgan ayol sifatida tasvirlanadi. Maryam ham pok ayol sifatida keltiriladi, unga Allohning ruhidan puflangan va u Allohning so'zlariga va kitoblariga ishongan.

The opening section of the surah speaks of an event in the lives of the Prophet and his wives. Although there are a number of reports giving different versions of what actually took place, we will leave these for now and return to them a little later. Based on this incident and the directives issued in connection with it, particularly the request that the two conspirators among the Prophets wives repent, the surah also calls on believers to repent of their sins and requires that heads of families ensure their families are well brought up. They are specifically urged to protect themselves and their families from hell. A direct image of hell is also included here. The surah then concludes by citing various examples. Noahs and Lots wives are shown as examples of unfaith in a house emanating belief, while Pharaohs wife is depicted as someone holding to right faith while living in a house full of unbelievers. Mary is also shown as a pure woman who received a breath of God’s spirit and believed in Gods words and scriptures.

Ey Payg'ambar, Alloh sizga halol qilgan narsani, xotinlaringizning roziligini istab, nega o'zingizga harom qilyapsiz? Alloh mag'firatli, rahmlidir. Alloh sizlarga (mo'minlarga) bunday qasamlardan xalos bo'lish yo'lini allaqachon belgilab qo'ygan. Alloh sizning Mavlongizdir. U Hammadan bilguvchi, Hikmat egasidir. Payg'ambar ﷺ xotinlaridan biriga bir sirni aytgan edi. U esa uni oshkor qilganida va Alloh buni unga bildirganida, u (Payg'ambar ﷺ) buning bir qismini aytdi, bir qismidan esa ko'z yumdi.

Prophet, why do you prohibit yourself something that God has made lawful to you in your desire to please your wives? God is much- forgiving, ever merciful. God has already ordained for you [believers] a way to release you from such oaths. God is your Lord Supreme. He alone is the All-Knowing, the Wise. The Prophet told something in confidence to one of his wives. When she divulged it, and God made this known to him, he spoke of a part of it and passed over a part.

Ushbu voqea haqida bir nechta rivoyatlar mavjud bo'lib, ulardan biri al-Buxoriy tomonidan keltirilgan va bu uning sahihligini anglatadi. Oisha roziyallohu anhodan rivoyat qilinadi, al-Buxoriy keltiradi: "Payg'ambar ﷺ Zaynab bint Jahshning uyida asal sharbatini ichar va so'ngra uning huzurida bir oz vaqt qolardi. Hafsa va men yashirin kelishib oldik: qachonki u ulardan biriga kelsa, unga: «Sen maǧofir yedingmi? Men undan hid kelayapti», deymiz. Shunday bo'lganda u: «Yo'q. Men faqat Zaynabnikida asal sharbatini ichdim. Uni yana qaytarmayman va bu borada qasam ichdim. Buni hech kimga aytmang», dedi". U halol bo'lgan narsani o'zi uchun harom qildi. Ehtimol, Oisha yoki Hafsa o'zining hamtovog'iga Payg'ambarning bu asal sharbatini endi ichmaslik qarori haqida aytgandir. Shunda Alloh unga buni xabar qildi. U ikkisi o'rtasida o'tgan gaplarning bir qismini eslatib, ayolni xijolat qilmaslik uchun hammasini aytmadi. Faqat ayol u barcha gaplardan xabardor ekanini bilishi uchun shu mavzuga ishora qildi. Hayron bo'lgan ayol undan so'radi:

There are several reports about the event in question, one of which is related by al-Bukhari, which means that it is authentic. On ‘A’ishah’s authority, al-Bukhari relates: “The Prophet used to have a honey drink at Zaynab bint Jahsh’s home and then stay for some time with her. Hafsah and I secretly agreed that when he came to either of us we would say to him: ‘You have eaten Maghafi^\ I can smell it.’ When this occurred, he said: ‘No. I only had a honey drink at Zaynabs. I will not do it again, and I have made an oath to this effect. Do not tell anyone of this.’ This is what he prohibited himself, even though it was permissible for him to have.” It seems that either ‘A’ishah or Hafsah told her co-conspirator of the Prophet’s decision to no longer take this honey drink. God then informed him of the same. He went back to her and mentioned some of what went on between the two of them, but without recounting it all in order not to embarrass her. He only touched upon the subject so that she realized that he was aware of it all. Surprised, she asked him:

"Buni senga kim aytdi?" degan savol unga kelgan bo'lishi mumkin. Uning boshqa xotini bu gapni unga yetkazgan bo'lishi ehtimoli bor edi. Biroq u unga shunday dedi: «Hammasini biluvchi, xabardor Zot menga aytdi!» (3-oyat). Demak, uning xabari hammasini biluvchi Zot tomonidan berilgan edi. Bu esa, o'z navbatida, Payg'ambar ﷺ ning ham bu voqeani to'liq, faqat unga aytgan qismini emas, balki butunlay bilganini anglatadi.

‘Who told you all this?’ It might have occurred to her that his other wife was the one to tell him. He, however, said to her: ‘ The All-Knowing, the All-Aware told me! (Verse 3) His information, then, was given by the One who knows it all, which, in turn, implies that the Prophet was also aware of it in toto, not merely what he mentioned to her.

Shunday ekan, bu voqea va Payg'ambarimizning bir oy davomida xotinlaridan uzoqlashish qarori qanday oqibatlarga olib keldi? Bu haqda eng yaxshi tarzda Imom Ahmadning "Al-Musnad" kitobida Abdulloh ibn Abbosdan rivoyat qilingan hadis bayon etadi:

What, then, were the effects of this incident and the Prophets decision to stay away from his wives for a month? This is best described in a hadith related by Imam Ahmad in Al-Musnad, which quotes ‘Abdullah ibn ‘Abbas:

Men ‘Umardan Payg‘ambarimizning ikki xotini haqida so‘ramoqchi edim, ular haqida Alloh Qur’onda shunday demoqda: {Agar ikkingiz Allohga tavba qilsangiz (yaxshi bo‘lar edi), chunki dillaringiz og‘ib ketgan}. ‘Umar haj safariga chiqqanida, men ham u bilan birga bordim. Yo‘lda u boshqalardan ajralib, men ham suv solingan idishni ko‘tarib, u bilan birga ketdim. U tahorat olish uchun hojatini ravo qildi va qaytib keldi. Men unga tahorat olishi uchun suv quyib berdim. Keyin undan so‘radim: «Ey Ibn ‘Abbos! Alloh taolo {Agar ikkingiz tavba qilsangiz, chunki dillaringiz og‘ib ketgan} degan so‘zida Payg‘ambarimizning qaysi ikki xotini nazarda tutilgan?» U esa: «Sendan ajablanaman, ey Ibn ‘Abbos!» dedi. [Bu yerda al-Zuhriy izohlab o‘tadi: ‘Umar bu savol berilishini yoqtirmagan, lekin ma’lumotni yashirmagan.] ‘Umar dedi: «Ular ‘Oisha va Hafsa edi». So‘ng u menga voqeani batafsil so‘zlab berdi.

I was keen to ask ‘Umar about the Prophets two wives in reference to whom God says in the Qur’an: ‘ Would that you two turn to God in repentance, for your hearts have swerved' When ‘Umar went on pilgrimage, I went with him. As we were travelling, he moved from the rest and I went with him, carrying a water container. He relieved himself and came back to me. I poured water for him to do his ablution. I then asked him: ‘Which two of the Prophets wives are referred to in Gods statement, ‘ Would thatyou two turn to God in repentance, for your hearts have swerved V He said: ‘I wonder at you, Ibn ‘Abbas!’ [Al-Zuhri comments here that ‘Umar disliked being asked about this, but he did not withhold the information.] ‘Umar said: ‘They were ‘A’ishah and Hafsah.’ He then told me the story.

Biz, Quraysh, xotinlarimiz ustidan to'liq hokimiyatga ega edik. Ammo Madinaga ko'chib kelganimizda, u yerning aholisi xotinlariga ko'proq bo'ysunuvchan ekanini ko'rdik. Bizning ayollarimiz ularning ayollaridan o'rganishni boshladi. Men yuqoridagi mahallada, Umayya ibn Zayd uyida yashardim. Bir kuni xotinimdan g'azablandim, chunki u men aytgan bir narsaga e'tiroz bildirdi. Uning menga e'tiroz bildirishini yoqtirmadim.

We, the Quraysh, used to have complete authority over our wives. When we settled in Madlnah, however, we found its people more submissive to their wives. Our women started to learn from their women. I used to live in Umayyah ibn Zayd’s home in the highlands. One day, I was angry with my wife, as she objected to something I said. I disliked the fact that she should object to me.

Tarixiy manbalarda voqeaning bunday yoritilishi shunday. Endi uning Qur'ondagi talqiniga o'tamiz. Sura Xudoning Elchisiga yumshoq tanbeh bilan boshlanadi:

Such is the reporting of the incident in historical sources. We will now look at its treatment in the Qur’an. The surah begins with a mild reproach by God to His Messenger:

Ey Payg'ambar, Alloh sizga halol qilgan narsani, xotinlaringizning roziligini istab, nega o'zingizga harom qilyapsiz? Alloh mag'firatli va rahmlidir. Alloh sizlarga (mo'minlarga) bunday qasamlardan xalos bo'lish yo'lini belgilab qo'ygan. Alloh sizning Mavlongizdir. U — Eng bilguvchi, Eng hikmatli Zotdir. (1-2-oyatlar)

Prophet, why do you prohibit yourself something that God has made lawful to you in your desire to please your wives? God is much-forgiving, ever merciful. God has already ordained for you [believers] a way to release you from such oaths. God is your Lord Supreme. He alone is the All-Knowing, the Wise. (Verses 1-2)

Bu yengil, ammo ta'sirli ogohlantirishdir. Mo'min kishiga Alloh halol qilgan narsani o'ziga harom qilishi to'g'ri emas. Payg'ambar ﷺ o'zi yaxshi ko'rgan asal sharbati yoki Mariya borasida hech qanday huquqiy taqiqni o'zlariga joriy qilmagan edilar. Ular faqat ulardan bahramand bo'lishdan o'zlarini tiyishga qaror qilgan edilar. Bu yengil ogohlantirish shuni aniq ko'rsatadiki, birovning roziligini topish uchun Alloh halol qilgan narsadan ataylab mahrum bo'lish to'g'ri emas. Oyatning oxiridagi izoh: "Alloh mag'firatli, rahmli zotdir". Bu shuni anglatadiki, bunday ataylab qilingan harakat, agar Allohning mag'firati va marhamati bilan kechirilmasa, albatta, so'roqqa sabab bo'lar edi.

The reproach is mild but effective. It is not proper for a believer to prohibit himself something that God has made lawful. The Prophet had not imposed a legal prohibition on himself with regard to the honey drink he liked or to Maria. He only decided to refrain from enjoying either. This gentle reproach makes it clear that it is not right to deliberately deprive oneself of what God has made lawful in order to appease someone else. The comment at the end of the verse is: ‘God is much-forgiving, ever merciful' This suggests that such deliberate action would require questioning unless it was overlooked by an act of Gods forgiveness and grace.

Qur'on matnida Payg'ambar ﷺ qasam ichganligi haqida ishora qilinganiga kelsak, Xudo unga o'sha qasamdan xalos bo'lish yo'lini belgilab berdi. Bu shuni anglatadiki, eng yaxshi bo'lmagan vaziyatni yuzaga keltiruvchi qasam kafforat berish orqali bekor qilinishi kerak, shundan so'ng kishi yaxshiroq yo'lni tanlashi mumkin. "Xudo sizning Rabbingizdir, U Oliy Zotdir." (2-oyat) U sizga o'z zaif tomonlaringizni yengishda va sizga og'ir kelishi mumkin bo'lgan narsalarga dosh berishda yordam beradi. Shu sababli U sizga qasamlaringizdan chiqish yo'lini belgilab qo'ydi, toki sizga ortiqcha mashaqqat tushmasin. "U - Bilimdon, Hikmat egasidir." (2-oyat) U sizlarga o'zining mutlaq bilimi va mukammal hikmatiga asoslanib qonunlar belgilaydi. U sizdan faqat qudratingiz yetadigan va sizga eng mos keladigan narsalarnigina buyuradi. Shuning uchun Uning taqiqlagan narsalaridan boshqasini o'zingizga harom qilmang va Uning halol qilgan narsalarinigina halol deb biling. Ravshanki, bu yerdagi izoh oldin aytilgan ko'rsatmaga juda mos keladi.

Endi sura imonlilarga murojaat qilib, ularni oilaviy burchlarini ado etishga, yaxshi tarbiya berishga, nasihat va eslatmalar qilishga undaydi, shunda ular o‘zlarini va oilalarini do‘zaxdan saqlaydilar. U do‘zaxning tasvirini va kofirlarning unga qarshi qanday turishlarini bayon etadi. Avvalgi voqeada ishtirok etganlarga tavba qilib Allohga qaytishga chaqirilgan bo‘lsa, xuddi shu chaqiriq imonlilarga ham qilinadi va gunohlaridan tavba qilganlarni kutayotgan jannatning tasviri qo‘shib aytiladi. Suraning bu ikkinchi qismi Payg‘ambarga kofirlar va munofiqlarga qarshi qattiq kurashishga chaqiriq bilan yakunlanadi.

Now the surah addresses the believers enjoining them to fulfil their family duties, providing good education, admonition and reminders so that they protect themselves and their families from hell. It provides an image of the fire and how the unbelievers stand before it. In line with the call to those involved in the earlier event to turn to God in repentance, the same call is made to the believers, adding an image of heaven which awaits those who repent of their sins. This second section of the surah concludes with a call on the Prophet to strive hard against the unbelievers and the hypocrites:

Ey iymon keltirganlar! O'zingizni va oilangizni odamlar va toshlar yoqilg'i bo'ladigan olovdan saqlang. Uning ustida qattiqqo'l va kuchli farishtalar tayinlangan, ular Xudo nima buyursa, unga hech qachon itoatsizlik qilmaydilar va doim o'zlariga buyurilgan ishni bajaradilar. Ey kofirlar! Bugun uzr-bahona keltirmang. Siz faqat qilgan amallaringiz uchun jazolanasiz. Ey iymon keltirganlar! Xudoga samimiy tavba bilan qayting. Ehtimol, Rabbingiz yomon amallaringizni o'chirib tashlar va sizni ostidan daryolar oqib turadigan jannatlarga kiritar, o'sha kuni Xudo Payg'ambarni va u bilan birga iymon keltirgan kishilarni sharmanda qilmaydi. Ularning nuri oldilarida va o'ng tomonlarida tarqalib boradi.

Believers! Guard yourselves and your families against a fire fuelled by people and stones, over which are appointed angels, stern and mighty, who never disobey God in whatever He commands them and always do what they are bidden to do. Unbelievers! Make no excuses today. You will only be requited for what you used to do. Believers! Turn to God in sincere repentance. It may well be that your Lord will efface your bad deeds and admit you into gardens through which running waters flow, on a day when God will not disgrace the Prophet or those who believed with him. Their light will spread out before them, and on their right.

Ular: «Parvardigorimiz! Bizga nurimizni komil qilgin va bizni mag'firat qil. Albatta, Sen har narsaga qodirsan», deydilar. Ey Payg'ambar, kofirlar va munofiqlarga qarshi jihod qil va ularga qattiqlik ko'rsat. Ularning manzili jahannamdir va bu qanday yomon qaytish joyi! (Oyatlar 6-9)

Birinchi musulmon jamoasi bilan bog'liq vaziyat hozirgi zamondagiga qaraganda osonroq edi. Madinada allaqachon musulmon jamiyati shakllangan bo'lib, unda Islom, uning poklik va fazilatli inson hayoti haqidagi qarashi hamda shu qarashga asoslangan qonunlar harakatlantiruvchi kuch edi. Erkaklar ham, ayollar ham hukm uchun Allohga va Uning Elchisiga ﷺ murojaat qilar edilar. Hukm chiqarilganda, u yakuniy deb qabul qilinardi. Bunday jamiyatda ayollar o'zlarini Islom xohlaganidek shakllantirishi oson edi. Shuningdek, erlar xotinlariga nasihat qilish va farzandlarini Islom tizimiga muvofiq tarbiyalashi ham oson edi.

The situation with the first Muslim community was easier than it is in our present day. A Muslim society was already established in Madinah, where Islam, its vision of a clean, virtuous human life and its laws based on this vision were the driving force. Men and women looked up to God and His Messenger for judgement. When judgement was given, it was accepted as final. In such a society, it was easy for women to mould themselves as Islam wanted them to be. Likewise, it was easy for husbands to advise their wives and bring up their children in line with the Islamic system.

Biz hozir butunlay boshqacha vaziyatdamiz, chunki johiliyyatga qaytib qolganmiz, bu johiliyyat jamiyatimizga, uning qonunlariga, axloqiga, an'analariga, tizimlariga, odob-axloqiga va madaniyatiga ta'sir qilmoqda. Ayollar shu jamiyat ichida o'zlarini topadi va hayotlarini Islomga muvofiqlashtirishga intilar ekan, uning ezuvchi bosimini his qiladilar, bu o'z tashabbuslari bilan bo'ladimi yoki otalari, erlari yoki akalari yo'l-yo'riq bergani bilan bo'ladimi.

We are now in a totally different situation, as we have sunk back into a state of jdhiliyyah that influences our society, its laws, morality, traditions, systems, manners and culture. Women find themselves in the midst of this society and feel its crushing pressures as they try to bring their lives in line with Islam, whether on their own initiative or guided by their fathers, husbands or brothers.

Birinchi musulmon jamiyatida erkak, ayol va butun jamiyat bir xil qarashga ega edi hamda hukm chiqarish uchun bir xil manbaga murojaat qilar edi.

In that first Muslim community, the man, the woman and society all had the same perspective and looked to the same source for judgement.

Bizning davrimizda erkak nazariy, mavhum bir narsaga ergashib qaraydi, ayol esa o‘zining qarashlariga juda dushman bo‘lgan jamiyatning og‘ir bosimi ostida ezilib yotadi. Shubhasiz, jamiyatning ayollarga o‘tkazadigan bosimi erkaklarga o‘tkazadigan bosimidan ko‘p barobar kuchliroqdir. Shuning uchun imonli erkakning ikki karra vazifasi bor: u nafaqat o‘zini o‘tdan saqlashi, balki bunday bosimlarga duchor bo‘lgan oilasini ham himoya qilishi kerak.

Surahning uchinchi va so'nggi bo'limi uning birinchi bo'limining bevosita davomiga o'xshab eshitiladi. Unda payg'ambarlarga nikohlangan kofir ayollar va kofirlar orasidagi mo'min ayollar haqida so'z boradi.

The third and final section of the surah sounds as if it is a direct continuation of its first section. It speaks of unbelieving women married to prophets and women believers in the midst of unbelievers:

Xudo kofirlarga misol keltirgan: Nuh xotini va Lut xotini. Ular Bizning solih bandalarimizning ikkitasiga turmushga chiqqan edilar, lekin ularga xiyonat qilishdi. Ularning erlari Xudoga qarshi ularga hech narsa qila olmadilar. Ularga aytildi:

God has given examples of unbelievers: Noah's wife and Lot's wife. They were married to two of Our righteous servants but betrayed them. Their husbands could be of no avail to them against God. They were told:

«Ikkovingiz ham o‘sha olovga kiring, unga kiruvchilar bilan birga», — deyiladi. Xudo ham imonlilarga misol keltirgan: Fir’avnning xotini, u shunday degan edi: «Ey Rabbim! Menga Sening huzuringda jannatda uy qur va meni Fir’avn va uning qilmishlaridan qutqar, meni zolim qavmdan qutqar». Va Imron qizi Maryam, u o‘z iffatini saqlagan edi; Biz unga Bizning ruhimizdan puflagan edik. U Rabbisining kalomlarini va Uning kitoblarini tasdiqladi va u itoatkor bandalardan edi. (10—12-oyatlar)

'Enter both of you the fire with all those who will enter it.' God has also given examples of believers: Pharaoh's wife, who said: ‘My Lord! Build me a mansion in heaven near You, and save me from Pharaoh and his doings, and save me from the wrongdoing folk. 'And Mary, the daughter of Tmrdn, who guarded her chastity; and We breathed of Our spirit into her. She accepted the truth of her Lord's words and His revealed books. She was truly devout. (Verses 10—12)

Nuh va Lut (alayhimas-salom) xotinlarining ularni xiyonat qilgani haqida rivoyat qilinganlar, bu ularning nikoh rishtalariga sodiq bo'lmaslik emas, balki ularning da'vatlariga xiyonat qilish ekanini ko'rsatadi. Nuhning xotini o'z qavmidagi kofirlar bilan birga uni masxara qilar edi, Lutning xotini esa mehmonlar kelganda ularning qavmiga xabar berar edi, chunki u qavmning ana shunday mehmonlarga nisbatan nima niyat qilganini bilardi.

Reports speaking of the betrayal of Noah and Lot by their wives suggest that it was a betrayal of their messages, rather than their being unfaithful to their marriage bonds. Noahs wife used to join the unbelievers in his community in making fun of him, while Lots wife used to inform his people when he received guests, knowing what they tried to do with such visitors.