Bu sura taloq masalasi va undan kelib chiqadigan vaziyatlarni yoritishi bilan diqqatga sazovordir. U ko'plab rag'bat va ogohlantirish jihatlarini birlashtiradi hamda har bir amr va hukm haqida izohlar beradi. U talOq masalasini Allohning osmonlar va yerdagi irodasi bilan, shuningdek, O'zining buyruqlariga inatlashib itoat etmaganlarni halokatga mahkum etuvchi qonuni bilan bog'laydi. Shu bilan birga, u Allohdan qo'rqqanlarga taskin va ko'proq rizq beradi. U ikkinchi tomonga mehr, sabr-toqat va o'zaro e'tibor bilan muomala qilish haqidagi amrini takrorlaydi, har doim yaxshilik qilishni afzal ko'radi. U odamlarning yanada yaxshi natijalarga erishish imkoniyatini ko'rsatadi, ularga Allohning irodasini, uning yaratilishga, rizqni taqsimlashga va osonlik hamda musibat holatlariga qanday tatbiq etilishini eslatadi.
This surah is remarkable in the way it tackles divorce and the situations that may result from it. It brings together many aspects of encouragement and warning, and gives comments on every order and ruling. It links the question of divorce to Gods will as it works in the heavens and the earth, and to God’s law that brings destruction to those who stubbornly disobey Him. By the same token, it also provides comfort and increased provisions to those who remain God-fearing. It repeats its directive to treat the other party with kindness, forbearance and mutual consideration, always preferring to do a good turn. It holds out the prospect of people receiving better results, reminding them of Gods will and how it applies to creation, the provision of sustenance, and in cases of ease and affliction.
Biz divorce (talaq) haqida asosan gapiradigan bir surada jamlangan ko‘plab umumiy haqiqatlarga faqat hayrat bilan qarashimiz mumkin. Mavzu shunchalik jiddiy qabul qilinganki, sura bevosita Payg‘ambarga ﷺ murojaat qilishdan boshlanadi, garchi bu barcha mo‘minlarga qaratilgan umumiy xitob bo‘lsa-da. Sura yana shu jihatdan ajoyib ki, har bir holatni batafsil bayon qiladi va uning hukmlari hamda qoidalarini Allohdan qo‘rqish bilan birga amalga oshirishni talab qiladi. Shuningdek, berilgan izohlar juda ko‘p ekanini ham ko‘ramiz: ular mukofot va'dalari hamda jazodan ogohlantirishlar bilan birga keladi. Bu izohlar uzun va tez-tez takrorlanib kelgani sababli, go‘yo bu masala butun Islomning yig‘indisidek taassurot qoldiradi.
We can only look with amazement at the numerous universal truths brought together in a surah that primarily deals with divorce. The theme is taken so seriously that the surah begins making its address to the Prophet personally, although it is intended as a general address to all believers. The surah is also remarkable in the way it deals with each situation in great detail, requiring that its provisions and rulings be implemented while maintaining a fear of God. We also note that the comments given are numerous, coupled with promises of reward and warning against punishment. These comments, long and frequent as they are, give the impression that this question is the total sum of Islam.
Bu masala Allohning irodasi bilan belgilanadi, U buyruqlarining qanday ijro etilayotganini kuzatib turadi. Ularni samimiy Alloh qo'rquvi bilan ijro etganlar hech qanday zarardan qo'rqmasliklari kerak, sekinlashtiradigan, qochadigan yoki boshqalarga zarar yetkazishga urinadigan kishilar esa eng qattiq jazo bilan ogohlantiriladi. Bu holatlarni adolatli, oqilona va mehribonlik bilan hal qiladigan jamoaga esa yaxshi kelajak umidini uyg'otadi.
It is the question determined by God who watches how His instructions are put into effect. Those who implement them with a genuine God fearing sense need fear no harm, while those who procrastinate, evade or try to harm others are threatened with the sternest punishment. It raises the hope of good prospects to the community that deals with such situations in a fair, reasonable and kind manner.
“Parvardigoringiz bo'lgan Xudodan qo'rqing… Bular Xudo belgilagan chegaralardir. Kim Xudoning chegaralaridan o'tsa, o'z nafsiga zulm qilgan bo'ladi. Bilmaysiz, shundan keyin Xudo biror narsani yuzaga keltirishi mumkin.”
We read in this surah statements like: “Be of God, your Lord... These are the bounds set by God. Whoever transgresses God's bounds wrongs his own soul. You never know; after that, God may bring about some 63
"Qur'on soyasida" yangi vaziyat." [1-oyat] "Aranglardan adolatli ikki kishini guvohlikka chaqiring va o'zingiz ham Alloh huzurida guvohlik bering. Bu bilan Allohga va Oxirat kuniga iymon keltirgan har bir kishi o'git oladi. Kim Allohdan qo'rqsa, Alloh unga chiqish yo'lini ochadi va uni kutmagan joyidan rizq beradi. Kim Allohga tayansa, Alloh unga kifoya qiladi. Alloh O'z ishini albatta amalga oshiradi. Alloh har bir narsaga o'lchov qo'ygan." [2-3-oyatlar] "Kim Allohdan qo'rqsa, Alloh uning ishini osonlashtiradi. Bu Allohning sizga nozil qilgan amri. Kim Allohdan qo'rqsa, Alloh uning gunohlarini kechiradi va unga buyuk mukofot beradi." [4-5-oyatlar] "Qiyinchilikdan keyin Alloh osonlik beradi." [7-oyat]
In rhe Shade of the Qur’an new situation." [Verse 1) “Call to witness two persons ofknown probity from among yourselves; and do yourselves bear witness before God. Thus is admonished everyone who believes in God and the Last Day For everyone who fears God, He will grant a way out, and will provide for him whence he does not expect. God will be sufficientfor everyone who puts his trust in Him. God always attains His purpose. God has set a measurefor everything." (Verses 2-3) “For everyone who is God-fearing, God makes things easy. Such is God's commandment which He has revealed to you. God will pardon the bad deeds of everyone who is God-fearing and will grant him a richI reward." (Verses 4-5) “After hardship, God will grant ease." (Verse 7)
Biz yana shunday qattiq, uzun va batafsil ogohlantirishni o‘qiymiz: «Parvardigorining amriga va Uning payg‘ambarlariga isyon qilgan ko‘plab jamoalarni Biz qattiq hisobga tortdik va ularga dahshatli azob berdik. Shunday qilib ular o‘z xulq-atvorlarining oqibatini totdilar. Ularning xulq-atvorining oxiri esa halokat bo‘ldi. Alloh ularga og‘ir azob tayyorlab qo‘ygan». (8-10-oyatlar)
Biz bu so‘zlardan keyin qanday taqdirga olib boruvchi ishlardan qattiq ogohlantirish va Allohning Elchisini Uning olib kelgan nuri bilan yuborgani hamda katta mukofot va’dasi bilan berilgan ulug‘ ne’matni eslatilganini ko‘ramiz: «Ey aql egalari, iymon keltirganlar! Allohdan qo‘rqinglar. Alloh sizlarga yuqoridan eslatma nozil qildi. U sizlarga aniq-ravshan oyatlarini tilovat qilib beradigan bir Elchini yubordi, toki iymon keltirib, yaxshi amallar qilganlarni zulmatlardan nurga chiqarsin».
We also read the following stern, long and detailed warning: “Many a community that insolently defied the commandment of their Lord and His messengers We have brought to account in a severe manner and inflicted on them terrible suffering. Thus they tasted the outcome of their own conduct. Yet the end of their conduct was ruin. God has prepared a severe punishment for them." (Verses 8-10) We note how it is followed with a strong caution against doing what leads to such a fate, and a reminder of the great blessing of sending God’s Messenger with the light that he brings and with the promise of great reward: “So, you who are endowed with insight, you who have faith, fear God. God has bestowed on you a reminder from on high. [He has sent you] a Messenger who recites to you God's revelations that make things clear, so that He may lead those who believe and do righteous deeds out of the depths of darkness into the light.
Alloh (Xudo) kim Unga iymon keltirib, solih amallar qilgan bo'lsa, ostidan daryolar oqib turadigan jannatlarga kiritadi, ular unda abadiy qoladilar.
God will admit everyone who believes in Him and does righteous deeds into gardens through which running waters flow, where they will abide for ever.
"Albatta, Alloh ularga eng go'zal rizqni ato etadi." [Oyatlar 10—11]
God will have granted them a most excellent provision." [Verses 10—11)
Shundan so'ng, koinotning butun ulkanligini ko'z oldimizda ochib beradigan bir xulosa bilan yakunlanishini o'qiymiz: «Alloh ettita osmonni va ularga o'xshash yerni yaratgan. Uning amri ular orasida tushadi, toki Allohning har narsaga qodir ekanini va Alloh ilmi bilan hamma narsani o'z ichiga olganini bilib olasiz» (12-oyat).
We then read how it is all concluded with a note that opens up the whole universe before us: “It is God who has created seven heavens and likewise of the earth. His command descends through them all, so that you may learn that God has power over all things, and that God encompasses all things with His knowledge." (Verse 12)
Bularning barchasi talaq masalalari haqidagi hukmlarga bag'ishlangan sharhda keltirilgan.
All this is contained in a comment on the rulings regarding divorce.
Shuningdek, Qur'onning butun bir surasi ushbu holatni tartibga solish va undan kelib chiqadigan oqibatlarni belgilashga bag'ishlanganini ham e'tiborga olamiz. Shu tariqa, taloq imonning eng asosiy va muhim haqiqatlari bilan, ham koinot darajasida, ham inson qalbi darajasida bog'liq ekanini ko'ramiz, garchi taloq vayronagarchilik holati, qurish emas, uzilish, boshlanish emas bo'lsa-da va uning mavzusi davlat emas, oila bo'lsa-da. Shunga qaramay, sura bizga bu davlat barpo etishdan ko'ra jiddiyroq ekanligi taassurotini beradi.
We also note that a whole surah of the Qur’an is devoted to regulating this situation and the consequences that result from it. In this way, we see how divorce is linked to the most fundamental and essential facts of faith, both at the level of the universe and the level of the human soul, even though divorce is a situation of ruin, not building, a severance, not initiation, and its subject matter is a family, not a state. Yet the surah gives us the impression that it is more serious than establishing a state.
Bu hammasi nimani anglatadi? Uning ahamiyati turlicha, ammo butunligicha u bu dinning yuksak mohiyatini, uning jiddiyligini va ilohiy kelib chiqishini ko'rsatadi. Bu aniq ko'rinadi, garchi boshqa hech narsa bundan dalolat bermasa ham, faqat shu sura shunga ishora qiladi. Shu sababli, Islom tizimi oila masalasiga qanchalik jiddiy yondashishini ko'ramiz. Islom oilaga asoslangan tizimdir. Oilaviy uy tasalli beruvchi panohdir. Odamlar u yerda muhabbat, mehr, o'zaro hamdardlik va g'amxo'rlik rishtalarini parvarish qilib yashaydilar, shu bilan birga pokizalikni va fahshsizlikning yo'qligini saqlaydigan qadriyatlarga rioya qiladilar.
What does all this signify? Its significance is varied, but in its totality it points to the sublime nature of this religion, its seriousness and its divine origin. This is clear even though nothing else points to it other than this surah. Hence, we see how the Islamic system approaches the family question with much seriousness. Islam is a system based on the family. The family home is a shelter that gives comfort. People live there nurturing ties of love, affection, mutual sympathy and care while observing values that maintain purity and the absence of lewdness.
Oila uyida bolalar tarbiyalanadi va ularga g‘amxo‘rlik qilinadi.
Within the family home children are reared and looked after.
Oila a'zolari o'rtasidagi munosabatlar o'zaro hamdardlik va haqiqiy g'amxo'rlik bilan nur taratadigan ravshanlik muhitida namoyon bo'ladi: "Uning belgilaridan biri shuki, sizlar uchun o'zlaringizdan juftlar yaratdi, toki ularga intilasizlar va orangizda muhabbat hamda mehr-shafqat paydo qildi." (30:21) "Ular sizlar uchun libos, siz ham ular uchun libossiz." (2:187) Demak, nikoh ikki qalb o'rtasidagi, o'zaro moyillik, muhabbat va mehr-shafqatga asoslangan rishtadir. U shunday birlikni barpo etadiki, unda munosabatlar o'zaro g'amxo'rlik va mehribonlikni aks ettiradi. Qur'on oila haqida ishlatgan so'zlarning o'zi Islom bu birlikda ko'rishni istagan bog'liqlik turini ifodalaydi, shu bilan birga farzand ko'rish orqali hayotning davom etishi kabi olijanob maqsadlarni e'tirof etadi. Shu sababli bu maqsadlar pok, sof va jiddiy ekani ko'rsatiladi. Qur'on buni juda o'rinli tarzda shunday ta'riflaydi: "Xotinlaringiz sizlar uchun ekin maydonidir." (2:223) Bu ta'rif unumdorlik va nasl-nasabning ko'payishini ham anglatadi.
Relations within the family are shown in an atmosphere of clarity that radiates with mutual sympathy and genuine care: “/4Wamong His signs is that He creates for you spouses out of your own kind, so that you might incline towards them, and He engenders love and tenderness between you.” (30: 21) “ They are as a garment for you, as you are for them.” (2: 187) Marriage, then, is a bond between two souls, based on mutual inclination, love and tenderness. It establishes a unit within which relations reflect mutual care and kindness. The very words the Quran uses in reference to the family generate an air of ease and tenderness as they express the type of bond Islam wants to see within this unit, recognizing its noble objectives of helping life to continue through procreation. Therefore, these objectives are shown to be clean, pure and serious. It describes them very aptly in the following way: “ Your wives are your tilth.” (2: 223) This description also implies fertility and increase in numbers.
Islom o'zining barcha jabhalarga nisbatan yaxlit yondashuviga muvofiq, ushbu oilaviy birlikni barcha g'amxo'rligi va kafolatlari bilan ta'minlaydi. U o'zini faqat ruhiy ilhomlantirish bilan cheklamaydi, balki huquqiy qoidalar va kafolatlarni ham qo'shadi.1
In keeping with its total approach to all aspects, Islam provides this homely unit with all its care and warrantees. It does not limit itself to spiritual inspiration, but also adds legal provisions and guarantees.1
Qur’on nuri ostida
Islomiy oila qonunchiligini Qur’on va Sunnatda barcha holatlar bo‘yicha ko‘rib chiqsak, huquqiy qoidalarga hamroh bo‘lgan ko‘rsatmalarni, shuningdek turli ta’sirlarni e’tiborga olsak, butun masala har bir bosqichda Alloh bilan bevosita bog‘langanini ko‘ramiz – bu xuddi shu surada va boshqa surolarda bo‘lgani kabidir. Shunda Islom tizimida oilaning qanchalik muhim institut ekanini anglaymiz. Oila masalasiga Xudo bergan qadrni, 4-sura, “Nisa” (Ayollar)ning birinchi oyatida Xudodan qo‘rqish va qarindoshlik aloqalarini e’tiborda tutish talabi bir gapda bayon etilganini eslasak, yaqqolroq tushunamiz: “Ey insonlar, Rabbingizdan qo‘rqing, U sizlarni bitta nafsdan yaratgan, undan uning juftini yaratgan va ikkovidan ko‘plab erkaklar va ayollarni tarqatgan. Nomidan bir-biringizga iltijo qiladigan Allohdan qo‘rqing va qarindoshlik aloqalaringizni e’tiborga oling. Albatta, Alloh sizlarni doimo kuzatib turuvchidir”. (4:1) U yolg‘iz Xudoga ibodat qilishni ota-onaga mehr-shafqat ko‘rsatish bilan birga qo‘shadi: “Rabbingiz faqat Unga ibodat qilishingizni va ota-onangizga yaxshilik qilishingizni buyurdi”. (17:23) Boshqa surada esa Xudoga shukr qilish ota-onaga shukr qilish bilan bog‘lanadi: “Menga va ota-onangizga shukr qiling”. (31:14)
In the Shade of the Qur’an When we look at Islamic family legislation in the Qur’an and the Sunnah regarding all situations, and consider the directives accompanying the legal provisions, as well as the different influences brought to bear, and the fact that the whole question is given a direct link to God at every step, as is the case in this surah and in others, we then realize how important an institution the family is in the Islamic system. We appreciate the value God assigns to the question of the family when we remember that in the opening verse of Surah 4, Women, God states in the same sentence the requirement of fearing Him and being mindful of family ties: “Mankind, fear your Lord, who has created you from a single soul, and from it created its mate, and from the two of them spread abroad so many men and women. Fear God, in whose name you appeal to one another, and be mindful of your ties of kinship. Indeed, God is ever watching over you." (4: 1) He also combines worshipping God alone with kindness to parents:“ Your Lord has ordained that you shall worship none but Him, and that you must be kind to your parents." (17: 23) In another surah, gratitude to God is coupled with gratitude to one’s parents: “Be grateful to Me and to your parents" (31: 14)
Bizning shunchalik katta e'tibor berishimiz Allohning irodasiga muvofiqdir, u insoniy hayotni oila asosida qurgan. U insoniy mavjudotning birinchi birligi Odam va uning xotinidan iborat oila bo'lishini irodа qildi. Butun insoniyat ushbu birinchi oila birligining avlodidir. Alloh bir vaqtning o'zida millionlab insonlarni yaratishi mumkin edi, lekin U butun insoniyatni yagona birlikdan boshlashni tanladi, chunki U oilaga insoniy hayotda ulkan rol berishni xohladi. Oilaviy hayot inson tabiatining talablariga javob beradi va inson qobiliyatlari hamda xarakterining rivojlanishiga imkon yaratadi. U bolaning iste'dodlarini ham parvarish qiladi va uning salohiyatini mustahkamlaydi. Insonga eng chuqur ta'sirlar oila doirasida namoyon bo'ladi. Shuning uchun insoniy hayot uchun Allohning yakuniy va to'liq qonuni bo'lgan islom tizimi insonni vujudga keltirgan Allohning irodasiga mukammal mos keladi. Bunday uyg'unlik Allohdan kelgan har bir narsada kuzatiladi.
That we should take such great care is consistent with God’s will that has established human life on the basis of the family. He willed that the first unit in human existence was a family made of Adam and his wife. All mankind is the progeny of this first family unit. God could have created millions of human individuals at the same time, but He chose to let all humanity begin with a single unit because He wished to give the family a momentous role in human life. Family life meets the requirements of human nature and allows human abilities and character to develop. It also nurtures the child’s talents and strengthens his potential. The most profound influences on man are seen within the family. Therefore, the Islamic system, which represents the final and complete divine code for human life, fits perfectly with God’s will that brought man into existence. Such harmony is observed in everything that comes from God.
Surahning oilaviy va nikoh masalalariga bo'lgan jiddiy yondashuvi yetkazadigan ikkinchi xabar shuki, Islom tizimi bu insoniy aloqalarni muqaddas darajaga ko'tarishni, ularni Xudo bilan bog'lashni istaydi. Mohiyatan, ular ruhiy poklanish vositasiga aylantiriladi. Bu esa ularga butparastlik e'tiqodlarida va inson tabiatidan uzoqlashib ketgan buzilgan dinlarda qaralgan tarzga zid keladi.
The second message that the surah's serious approach to marital and family matters delivers is how the Islamic system wishes to elevate these human ties to a sacred level that sees them linked to God. In essence, they are made a means for spiritual purification. This contrasts with the way they have been viewed in idolatrous beliefs and in distorted religion that has moved far away from dealing with human nature.
Islom tabiiy his-tuyg'ularni bostirmaydi va ularni iflos deb hisoblamaydi.
Islam neither suppresses natural feelings nor considers them dirty.
U bu tuyg'ularni faqat tartibga soladi, poklaydi va jismoniy darajadan yuqoriga ko'taradi, shu tufayli ular ko'plab ruhiy va ijtimoiy qadriyatlarning markaziga aylanadi. Aksincha, zino, ayniqsa fohishalik, insoniy hayotning uzoq tarixi davomida takomillashgan barcha nozik his-tuyg'ularni, jozibalarni va qadriyatlarni bunday tabiiy istaklardan olib tashlaydi. U bunday istaklarni yalang'och, iflos va hayvonlardagidan ham qo'pol holda qoldiradi. Ko'plab hayvon va qush turlarida juftliklar tartibga solingan hayot kechiradi. Ularda zino insoniy jamoalarning ba'zilarida, ayniqsa fohishalik avj olgan joylarda tarqatadigan jinsiy tartibsizlik yo'q.2
It only regulates, purifies and elevates them above the physical level so that they become central to many psychological and social values. By contrast, adultery, and prostitution in particular, removes from such natural desires all the exquisite feelings, attractions and values that have been refined over the long history of human life. It leaves such desires naked, dirty and coarser than in animals. In many animal and bird species, couples live together in a regulated life. They do not have the sort of sexual chaos that adultery spreads in some human communities, particularly where prostitution is rife.2
Islom nikohni insonning poklikni saqlash vositasi deb hisoblaydi. Agar moddiy holat nikohga to‘siq bo‘lsa, u musulmon jamoatini erkaklar va ayollarning nikohini osonlashtirishga chaqiradi: “Aranglaringizdagi turmushga yaroqli yolg‘izlarni va qullaringiz hamda cho‘rilaringizdan solihlarini nikohlab qo‘yinglar”.
Islam considers marriage a means to maintain ones purity. It calls on the Muslim community to facilitate the marriage of men and women, should money become an obstacle to marriage: “Marry the single from among you as well as such of your male and female slaves as are virtuous.
Agar ular kambag'al bo'lsalar, Alloh O'z fazlidan ularni boy qiladi. Alloh keng rahmatli, bilimdondir. Nikoh qila olmaydiganlar esa, Alloh O'z fazlidan ularni boy qilguncha, iffatli bo'lib yursinlar” (24:32-33). Unda nikoh ihsan deb ataladi, ya'ni himoya degan ma'noni bildiradi. Shunday qilib, mo'minlar tushunib oladilar: himoyasiz qolish, hatto qisqa muddat bo'lsa ham, Allohning rizoligini qozonmaydi.
Abu Bakr Umar... [sic]
Also written correctly:
Ali (roziyallohu anhu) birinchi xotini, Payg'ambarimizning ﷺ qizi Fotima vafot etganidan ko'p o'tmay, nikoh qilish sababini shunday tushuntirgan: “Xotinsiz holda Alloh bilan uchrashishdan qo'rqdim.” Demak, nikoh Allohga itoat qilish amallaridan biri hisoblanadi va mo'min kishi shu orqali Alloh huzuridagi mavqeini yaxshilashni umid qiladi. Nikoh rishtasi u uchun muqaddas tusga kiradi, chunki bu Allohga itoat qilishning bir qismidir.
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” (24: 32-33) It calls marriage ihsan, which means protection. Thus, believers develop the concept that staying without protection, even for a short period, does not earn Gods favour. ‘All explained the reason for his marriage shortly after the death of his first wife, Fatimah, the Prophets daughter thus: “I feared to meet God when I was without a wife.” Marriage is, then, one of the acts of obedience to God, and by which a believer hopes to improve his position with God. The marital tie becomes to him a sacred one since it is part of obeying God.