At-Talaq (Ajralish) 1-12

At-Talaq (Ajralish) 1-12 - Qur'on soyasida | Quran Course

Ey Payg'ambar! Agar ayollarni taloq qilsangiz, ularni iddalari uchun talaq qiling va iddani aniq hisoblang. Rabbingiz bo'lmish Allohdan qo'rqing. Ular ochiq fahshni qilmasalar, ularni uylaridan chiqarmang va o'zlari ham chiqib ketmasinlar.

Prophet! When you divorce women, divorce them with a view to their prescribed waiting period, and reckon the period accurately. Be conscious of God, your Lord. Do not drive them out of their homes, nor shall they themselves leave, unless they commit a flagrant indecency.

Bular Alloh belgilagan chegaralardir. Kim Alloh chegaralaridan oshib o'tsa, o'z joniga zulm qilgan bo'ladi. Bilmaysan, shundan keyin Alloh balki yangi bir holatni yuzaga keltirar.

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 new situation. (Verse 1)

Bu birinchi bosqich va birinchi qoidadir. U dastlab Payg'ambarga qaratilgan, ammo tez orada bu faqat Payg'ambarning o'ziga emas, balki har bir musulmonga tegishli umumiy qoida ekanligi anglashiladi. "Qachonki ayollarni talоq qilsangiz" degan gapda "siz" olmoshi butun davomida ko'plik shaklida qo'llanilgan. Bu uslubiy shakl e'tiborni jalb qilish va muhokama qilinayotgan masalaning jiddiyligini ko'rsatish uchun ishlatilgan.

This is the first stage and the first rule. It is addressed in the first instance to the Prophet, but it is soon realized that it is a general rule applicable to every Muslim, not to the Prophet in isolation. In the sentence starting with, 'when you divorce women, the pronoun you is used in the plural form throughout. This stylistic form is employed to alert attention and imply the seriousness of the matter under discussion.

Xudo buni Payg'ambarga bevosita murojaat qilib, Unga O'z ko'rsatmalari va yo'riqlarini beradi, shunda u bularni o'zidan keyin ergashuvchilarga yetkazadi. Shu tarzda erishilgan ruhiy ta'sir ham kuchli, ham aniqdir.

God addresses it to the Prophet in person, giving him His instructions and directives, so that he will, in turn, deliver it to those who follow him. The psychological impact achieved in this way is both strong and clear.

“Ey Nabiy! Qachon ayollarni taloq qilsangiz, ularning iddalari uchun taloq qilinglar”, (1-oyat). Imom al-Buxoriy rivoyat qilgan, sahih hadis bu buyruqni shunday izohlaydi: “Abdulloh ibn Umar xotinini hayzi (hayz ko‘rish paytida) taloq qildi. Umar bu haqda Payg‘ambarga ﷺ xabar berdi. Payg‘ambar ﷺ g‘azablanib dedilar: ‘Uni qaytarib olsin, hayzi tugagunicha ushlab tursin, so‘ngra yana tozalanib, keyingi hayzini ham ko‘rguncha tutsin. Shundan keyin, agar uni taloq qilmoqchi bo‘lsa, yaqinlik qilmasdan turib taloq qilsin. Mana shu, Alloh amr qilgan iddaning boshlanish vaqtidir.’” Muslim ham bu hadisni rivoyat qilgan, ammo uning riwoyatida oxirgi jumla shunday: “Bu – Alloh ayollarni ular uchun taloq qilinishini buyurgan iddaning boshlanishidir.” Demak, taloq jarayoni to‘g‘ri boshlanadigan vaqt bor ekan. Erkak xotinini istalgan paytda taloq qila olmaydi; faqat xotini hayzdan pok bo‘lgan, shu pokligida ular o‘rtasida jinsiy yaqinlik bo‘lmagan vaqtda taloq qilishi mumkin. Boshqa rivoyatlarda esa taloq jarayonini boshlash mumkin bo‘lgan yana bir vaqt borligi ko‘rsatilgan: ayol aniq homilador bo‘lsa. Bu ikki holat bilan vaqtni cheklashdan maqsad – erkak xotinidan ajrashishga qaror qilganidan keyin taloqni bir muddat kechiktirishdir. Bu muddat ichida, agar ziddiyat vaqtinchalik bo‘lsa, u yumshashi va er-xotin yana odatdagidek birga hayot kechirishi mumkin. Boshqa tomondan, bu ham ayol taloqqa kirishishdan oldin homilador emasligiga kafolat beradi. Darhaqiqat, erkak xotinining homilador ekanini bilganda taloqdan voz kechishga moyil bo‘lishi mumkin. Agar u xotinining homilador ekanini bilgach ham taloqqa murojaat qilsa, bu uning qarori qat’iy ekanligini bildiradi. Xulosa qilib aytganda, xotinning hayz ko'rishdan pok bo'lishi, shu bilan birga oradan jinsiy aloqa o'tmagan bo'lishi sharti uning homilador emasligini ta'minlash uchun, homiladorlikning aniq belgilanishi sharti esa erkakning buni bilishini ta'minlash uchun qo'yilgan. Demak, bu oilaning yorilishlariga qarshi kurashning birinchi urinishidir va uni vayron qilishga intilayotgan boltani to'xtatishdir.5

“ When you divorce women, divorce them with a view to their prescribed waiting period” (Verse 1) An authentic hadith related by al-Bukhari explains this directive: “ ‘Abdullah ibn ‘Umar divorced his wife when she was in the midst of her menstrual period. ‘Umar mentioned this to the Prophet who was clearly angry. He said to ‘Umar: ‘Tell him to take her back and keep her until she has finished her period, then through her cleanliness cycle and her next menstrual period. When she is clean again if he still wants to divorce her, he should do so before he has intercourse with her. This is when the waiting period which God has ordained starts.” Muslim also relates this hadith but the last sentence in his version runs as follows: “This is the start of the waiting period which God ordered that women should be divorced with a view to.” It is clear, then, that there is a time when the divorce process can rightly start. A man cannot divorce his wife at any time; he can only do so when his wife is in a period of cleanliness from menstruation during which they have had no sexual intercourse. Other statements indicate that there is another time when the divorce process can be started, which is if the woman is clearly pregnant. The purpose behind limiting the time to these two situations is to delay the divorce for a while after the man has decided to so separate from his wife. During this time, tension may subside if it is of a transitory type and the couple may resume a normal life together. On the other hand, it also ensures that the woman is not pregnant before they embark on divorce. After all, a man may be inclined not to divorce his wife when he learns that she is pregnant. If he still resorts to divorce when he has become aware of her pregnancy, this means that his mind is made up. To sum up, the condition that the wife should be in cleanliness from menstruation without any intervening sexual intercourse is so as to ensure that she is not pregnant, and the condition that the pregnancy should be clearly determined is to ensure that the man is aware of it. This, then, is the first attempt to deal with cracks in the family structure, and to stop the axe that seeks to destroy it.5

Shuni aytish kerakki, bu talaq faqat ushbu ikki holatda sodir bo‘ladi, degani emas; u qachon talaffuz qilinsa, sodir bo‘ladi, ammo bunga Alloh taolo tomonidan norozilik bildiriladi va u Allohning Elchisi ﷺ ning g‘azabiga sabab bo‘ladi. Yaxshi mo‘min banda uchun bu yetarli: u talaqni qat’iy tutib, o‘z vaqti kelguncha bu so‘zni aytmasligi, natijasini esa Alloh xohlaganicha hal qilishini Unga topshirishi lozim.

Yet this does not mean that divorce does not occur except in these two periods; it occurs whenever it is pronounced,6 but it will be frowned upon by God, and it will incur the anger of Gods Messenger. This is sufficient for a good believer to hold on and not to pronounce the word of divorce until the appropriate time, leaving the matter to God to determine its outcome as He pleases.

«Va iddatni aniq hisoblang.» Bu muhim, shunda iddat muddati haddan tashqari uzun bo‘lib, ajrashgan ayolga zarar yetkazmasin va iddat tugagach uning qayta turmush qurishiga to‘sqinlik qilmasin. Boshqa tomondan, iddat qisqartirilsa, homiladorlikni aniqlash kabi birinchi maqsad to‘liq amalga oshmaydi. Bundan tashqari, bu hukm masalaning jiddiyligini bildiradi va Alloh bizni kuzatib turishini hamda ishtirokchilardan har bir qadamda ehtiyotkor bo‘lishni talab qilishini ko‘rsatadi.

“And reckon the period accurately.” This is important, so that the waiting period is not made too long as to harm the divorcee, preventing her from remarriage after her waiting period is over. On the other hand, the first purpose of making sure that she is not pregnant will not be properly fulfilled if the waiting period is cut short. Moreover, this directive implies the seriousness of the matter and that God watches us and requires those involved to be careful at every step.

“Rabbingizdan, Allohdan qo‘rqing. Ularni uylaridan chiqarmang, o‘zlari ham chiqib ketmasinlar, faqat ochiq-oydin fahshni qilsalar bundan mustasno.” (1-oyat) Bu murojaatdan keyin berilgan birinchi ogohlantirishdir. Allohning o‘zi Ahmadlikka ergashgan holatlarda ham Undan qo‘rqish zarurligini ta’kidlash uchun bu ogohlantirishni bergan. Bu ogohlantirish ajralgan ayollarni uylaridan haydamaslik haqidagi amrdan oldin keladi. Garchi bu uylar ularning erlarining uylari bo‘lsa-da, bu yerda ular “ularning uylari” deb ataladi, bu esa ayolning iddat muddatida o‘sha yerda qolish huquqini ta’kidlash uchun qilingan. Ayollarni bu uylardan chiqarmaslik kerak; ularning o‘zlari ham o‘z xohishlari bilan chiqib ketmasliklari kerak, faqat ajralayotgan ayol ochiq-oydin fahsh ishni qilgan holat bundan mustasno. Rivoyatlarga ko‘ra, bunday fahsh ish zino qilishni nazarda tutishi mumkin, bu holda ayol jazosini olishi lozim, yoki u er tomonining oilasiga zarar yetkazishi, yoki eriga qarshi isyon ko‘tarib, unga zarar keltiradigan ishlarni qilishi mumkin, garchi er ajrashayotgan er bo‘lsa ham. Ayolning erining uyida qolishidan maqsad — er-xotin o‘rtasida yarashish uchun har qanday imkoniyatni berish hamda ular o‘rtasidagi mehr-muhabbat tuyg‘ularini va birgalikda kechirgan xotiralarni qayta uyg‘otishdir. Bu holat shuni anglatadiki, ajrashish jarayoni boshlangani sababli er-xotin bir-biridan ajralgan bo‘lsa-da, jismonan bir-biriga yaqin bo‘lishadi. Agar ayol shunchalik pastga tushib, zino qilsa yoki er tomonining oilasiga zarar yetkazsa yoki erga isyon ko‘tarsa, bu holda mehr-shafqat tuyg‘ularining qayta uyg‘onishi uchun joy qolmaydi. Shuningdek, uning erи bilan yana birga turishiga ehtiyoj ham qolmaydi. Aslida, ularning yaqinligi yarani davolash o‘rniga, ajralishni yanada chuqurlashtiradi.

“Be conscious of God, your Lord. Do not drive them out of their homes, nor shall they themselves leave, unless they commit a flagrant indecency.” (Verse 1) This is the first caution that follows the address. It is given by God to emphasize the need to maintain fear of Him in all situations. This caution is stated before the order not to turn divorced women out of their homes. Although these are their husbands’ homes, they are called here ‘their homes’ so as to emphasize the woman’s right to stay there during the waiting period. Women must not be driven out of these homes; nor should they leave of their own accord, except in a situation where a divorcing woman commits a flagrant indecency. Reports suggest that such an indecency might entail adultery and the need for the woman to receive her punishment, or it might entail her causing harm to her husbands family, or rebellion against her husband and doing what harms him, even though he is a divorcing husband. The purpose of the woman staying in her husband’s home is to allow every chance for reconciliation and the reawakening of tender feelings and memories of shared things between the couple. This situation means that the couple will be apart because of the divorce that has been set in process, yet they are close physically. Should she sink so low that she commits adultery, or should she cause harm to her husband s family or rebel against him, this leaves no room for the reawakening of compassionate feelings. Nor is there any need for her to stay with her husband any longer. In fact, their proximity would only deepen the break, rather than heal it.

“Bu Allohning chegaralaridir. Kim Allohning chegaralaridan o‘tsa, o‘z jonига zulm qilgan bo‘ladi.” (1-oyat) Bu ikkinchi ogohlantirishdir. Bu qoidaning ijro etilishini kuzatib turuvchi Xudodir. Biror mo‘min kishi Xudo belgilagan chegaralarni ataylab buzarmidi? Bunday qilish ishtirok etgan kishilarni halokatga olib kelish demakdir. “Kim Allohning chegaralaridan o‘tsa, o‘z jonига zulm qilgan bo‘ladi.” U o‘zini Xudoning g‘azabiga duchor qiladi. U xotiniga zulm qilish orqali o‘ziga ham zulm qiladi, chunki ikkovi bitta jondan yaratilgan. Shunday ekan, xotiniga yetgan har qanday zulm uning o‘ziga ham qaytadi. Bundan tashqari, “Kim bilsin, ortidan Alloh biror yangi holat yuzaga keltirishi mumkin”. (1-oyat) Bu ilhomlantiruvchi so‘zdir. Xudoning ajrashgan ayolga, erining uyida turib, iddat saqlashni buyurishi Uning irodasini amalga oshirishga qanday xizmat qilishini kim biladi? Bu buyruq ozgina umid beradi va hali-hanuz hisobsiz yaxshi natijaga olib kelishi mumkin bo‘lgan xira nurni yoqadi.

“ These are the bounds set by God. Whoever transgresses God’s bounds wrongs his own soul." (Verse 1) This is the second warning. It is God who watches the implementation of this rule. Would any believer deliberately contravene the bounds God sets in place? To do so would be to bring ruin to those involved. “ Whoever transgresses God’s bounds wrongs his own soul" He exposes himself to Gods anger. He wrongs himself by wronging his wife, when the two are created from a single soul. Thus any wrong that befalls her rebounds on him also. Besides, ‘'you never know; after that, God may bring about some new situation" (Verse 1) This is an inspiring statement. Who knows how Gods order to divorced woman to observe a waiting period during which she stays in her husband s home will work to fulfil His will? This order gives a little hope and kindles a faint light that may yet bring about an immeasurably good result.

Vaziyatlar o‘zgarishi mumkin, ziddiyat esa yarashuv va qanoatga o‘rnini berishi mumkin. Allohning irodasi doimo amalda bo‘ladi: u narsalarni o‘zgartiradi va yangi vaziyatlar yaratadi. Uning irodasiga bo‘ysunish va Uning amrlariga rioya qilish o‘zi uchun yaxshidir. Uni eslab yurish va gunoh qilishdan doimo ehtiyot bo‘lish esa ko‘p yaxshilikni ta’minlaydi.

Things may change, and conflict may give way to reconciliation and contentment. Gods will is always active, changing things and creating new situations. To submit to His will and observe His orders is for the better. Being conscious of Him and always on our guard lest we do what is sinful ensures an abundance of goodness.

Odamlar ko'pincha faqat hozirgi lahzani va o'zlari turgan vaziyatni, uning barcha sharoitlari va qiyinchiliklari bilan birga o'ylaydilar. Ular kelajakka qarashni unutishlari mumkin, hozirgi lahzaning ichida o'zlarini qamab qo'yib, bu holat abadiy davom etadi deb hisoblaydilar. Ular hozir boshdan kechirayotgan narsa ularning doimiy taqdiri bo'lib qoladi, deb o'ylaydilar. Bunday ruhiy qamoq juda katta zarar keltirishi mumkin. Lekin haqiqat boshqacha, chunki Allohning irodasi har doim narsalarni o'zgartiradi va odamlar hech qachon mumkin deb o'ylamagan narsalarni yuzaga keltiradi. U umid eshiklarini ochadi va qiyinchilikdan keyin osonlik keltiradi. Xudo istalgan lahzada odamlar hech qachon orzu qilmagan vaziyatlarni boshlab yuboradi.

People tend to think only of the present moment and the situation they are in with all its circumstances and difficulties. They may not look up to the future, remaining imprisoned within the present moment feeling that it will continue for ever. They feel that what they are going through now will be their permanent lot. This sort of psychological imprisonment can be terribly detrimental. Yet the truth is different, because God’s will always changes things and brings about what people have never thought possible. It opens up hope, bringing ease after hardship. God initiates at any moment situations that might never have been dreamt of.

Xudo bu haqiqatni bizga aniq anglatishini istaydiki, biz U oldimizga qo'yayotgan narsalarga umid bilan nazar tikishda davom etaylik. Biz doim optimistik bo'lishimiz kerak, U bizga nimani ato etishi va oldimizda qanday imkoniyatlar ochishini o'ylashimiz lozim. Shuni doim esda tutishimiz kerakki, keyingi lahza biz kutmagan narsalarni olib kelishi mumkin: “Bilmaysiz, shundan so'ng Xudo yangi bir holatni yuzaga keltirishi mumkin” (1-oyat).

God wants this truth to be clearly understood by us so that we will continue to look up with hope to what He puts before us. We must always be optimistic, thinking of what He may grant us and what prospects He opens before us. We should always remember that the next moment can bring something beyond our wildest dreams: “You never know; after that, God may bring about some new situation” (Verse 1).

Ular belgilangan muddatlarini tugatganda, ularni go'zal tarzda o'z nikohida saqlang yoki go'zal tarzda ulardan ajrashing. O'zingizdan adolatli ikki kishini guvoh qilib keltiring va Alloh uchun guvohlik bering. Bu bilan Allohga va Oxirat kuniga iymon keltirgan har bir kishi o'giladi. Kim Allohdan qo'rqsa, U unga chiqish yo'lini ochib beradi va uni kutmagan joyidan rizq beradi. Kim Allohga tavakkal qilsa, U unga yetarlidir. Albatta, Alloh O'z ishini amalga oshiruvchidir. Alloh har bir narsaga o'lchov qo'ygandir. (2-3-oyatlar)

When they have completed their appointed term, either retain them in fair manner or part with them in fair manner. Call to witness two persons of known 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 sufficient for everyone who puts his trust in Him. God always attains His purpose. God has set a measure for everything. (Verses 2-3)

Bu ikki oyat keyingi bosqichni bayon qilib, uning hukmlarini ifodalaydi.

These two verses deal with the next stage, stating its rulings.

Iddatning tugashi degani, ajrashgan ayolning iddat davrining tugashidir. Iddat davrida, uning uzunligi qanday bo'lishidan qat'i nazar, eri uni nikohiga qaytarishi mumkin va u yana uning rafiqasi maqomini tiklaydi. Oyatda aytilgan «ularni ushlab qolish» aynan shuni anglatadi. Shuningdek, u iddat davrini belgilangan muddatigacha yetkazishga ham ruxsat berishi mumkin; shunda ajrashgan xotini undan ajraladi va ular yangi nikoh shartnomasi tuzmasa, u unga yana halol bo'lmaydi, xuddi u yangi xotin olgandek.

Completing the term means the end of the waiting period. While the divorced woman is in her waiting period, whatever its length be, her husband may take her back in marriage and she regains her status as his wife. This is what is referred to in the verse as ‘retain them’. Likewise, he may allow the waiting period to reach its specified end when his divorced wife will part with him and she cannot be lawful to him again unless they go through a fresh marriage contract, just as if he had taken a new wife.

Har ikki holatda ham ajrashayotgan er adolatli muomala qilishga buyurilgan. Unga xotinini zarar yetkazish maqsadida ushlab turishdan qaytariladi. Erkak ajrashgan xotinini iddasi tugashiga yaqin qaytarib olishi, so‘ng uni boshqa kishiga tegmasligi uchun ikkinchi va uchinchi marta taloq berishi mumkin. U, go‘yo, uni osilib turgan holatda qoldirish uchun ham qaytarib olishi mumkin, shu bilan unga bosim o‘tkazadi va xotin o‘z huquqlaridan voz kechishni taklif qilib, ajralishga erishishga majbur bo‘ladi. Bu ikki holat ham ushbu sura nozil bo‘lgan davrda keng tarqalgan odat edi. Odamlar Allohdan qo‘rqish yo‘lidan chetga chiqqanda, oila munosabatlari va ajralishlarga oid qoidalarning ijro etilishini ta’minlaydigan eng muhim kafolat bo‘lmish Allohdan qo‘rqish yo‘qolganda, bu holatlar hanuz davom etmoqda. Erlarga ajrashgan xotinlarini har qanday so‘kish yoki haqorat bilan xafa qilish ham man etilgan. Nikoh rishtasi adolat asosida o‘rnatiladi va tugatilganda ham adolatli tarzda tugashi kerak, shunda er-xotin bir-biriga yaxshi his-tuyg‘ularini saqlab qoladi.

In either situation, the divorcing husband is commanded to behave in fairness. He is prohibited from retaining her so as to harm her. A man may retain his divorced wife shortly before the end of her waiting period then divorce her a second and a third time to prevent her from marrying someone else. He may also retain her to leave her, as it were, in a state of suspense, and so put further pressure on her causing her to offer to forgo her rights in order to gain her divorce. Both situations were common practice at the time this surah was revealed. They continue to take place when people deviate from the path of fearing God, which is the most important guarantee of the implementation of His rules governing cases of family relations and break ups. Husbands are also forbidden to harm their divorcees by verbal abuse of any sort. The marriage bond is set in place on the basis of fairness and must end, when it is terminated, in a fair manner, so that the couple retain good feelings towards each other.

Ular, balki kelajakda yana birga hayot kechirishlari mumkinligini bilmasalar-da, ular so'kinish va haqoratlardan iborat og'riqli xotiralar ularning yangi munosabatlariga soya solishini istamaydilar. Bundan tashqari, bu Islom barcha izdoshlari rioya qilishini istagan go'zal odob-axloqdir.

They may, for all they know, resume life together in the future, and they will not then want to have any painful memory of verbal abuse that may cast a shadow on their new relation. Besides, this is the sort of good manners that Islam wants all its followers to abide by.

Ajrashgan yoki nikohning qayta tiklanishi holatlarining har ikkisida ham nikoh holati haqida hech qanday shubha qolmasligi uchun adolatli va obro'li ikki guvoh talab qilinadi. Odamlar ajrashishni bilishlari mumkin, ammo nikohning qayta tiklanishi ularning e'tiboridan chetda qolishi mumkin, bu esa shubha va g'iybatga olib kelishi mumkin. Islom barcha nikoh masalalari haqiqatda, odamlarning his-tuyg'ularida va ularning suhbatlarida toza va aniq bo'lishini istaydi.

In either case of complete parting or reinstatement of the marriage, two witnesses of known probity are required, so that no doubt about the marriage status should remain. People may learn of the divorce, but the reinstatement of the marriage may escape their attention, which may lead to doubts and gossip. Islam wants all marital matters to remain clean and clear, in reality, in peoples feelings and in their conversations.

Ba'zi olimlarning fikriga ko'ra, boshqalarniki esa boshqacha bo'lib, nikohni qayta tiklash, shuningdek, to'liq talaq ham guvohlarsiz amalga oshiriladi; ammo ba'zilar guvohlikni faqat nikohni qayta tiklash uchun shart qilib qo'yadilar.

According to some scholars, but not others, the reinstatement of the marriage, as well as the full divorce, are completed without witnesses, but some make it a condition for the reinstatement of the marriage only.

Biroq, to'liq ajralish yoki nikohning tiklanishi vaqtida yoki undan keyin guvohlar kerak bo'lishi kelishilgan. Ikki xil qarash ham bayon etilgan.

It is agreed, however, that witnesses are needed after or at the time of complete parting or the reinstatement of the marriage. Both views are expressed.

Hukm belgilangandan so‘ng, ketma-ket ko‘rsatmalar va yo‘riqlar keladi: “Ikki odil kishini guvoh qilinglar, guvohlikni to‘g‘ri, Alloh uchun adolat bilan ado etinglar.” (2-oyat) Bu masala Xudo uchun muhim bo‘lgan masala bo‘lib, guvohlar Uning roziligi uchun chaqiriladi. Guvohlik talab qilinishini belgilagan Xudo Himmatidir, va U bu ishning qanday bajarilayotganini kuzatadi hamda uning uchun mukofot beradi. Guvohlar bevosita Xudo bilan muomala qilmoqda, ajrashayotgan er-xotinning biri bilan ham, umumiy jamoatchilik bilan ham emas. “Bu bilan Xudoga va Oxirat kuniga iymon keltirgan har bir kishi o‘giladi.” (2-oyat) Bu hukmlar Qiyomat kuniga ishongan kishilarga qaratilgan. Sura ushbu nasihat ayniqsa ularga tegishli ekanini aytadi. Agar ular haqiqatan Xudoga va Oxirat kuniga ishonsalar, bu nasihat ularga ta’sir qiladi. Bu ularning iymoni uchun sinovdir. U ularning mo‘minlik da’volari to‘g‘ri yoki noto‘g‘ri ekanini isbotlaydi.

Having established the ruling, comments and directives follow in succession: “ Do yourselves bear witness before God." (Verse 2) The issue is one in which God is concerned, and the witnesses are called in for His sake. It is He who has ruled that witnesses are needed, and He watches how this is done and gives rewards for it. The witnesses are dealing with Him directly, not with either of the divorcing couple or with the general public. “Thus is admonished everyone who believes in God and the Last Day." (verse 2) These rulings are addressed to people who believe in the Day of Judgement. The surah tells them this admonition applies to them in particular. If they truly believe in God and the Last Day, they will be admonished. This is the test of their faith. It proves whether their claims to be believers are true or not.

"Kim Allohdan qo'rqsa, Alloh unga chiqish yo'lini ochib beradi va uni o'ylamagan joyidan rizq beradi." (2-3-oyatlar) Alloh taolo taqvodor kishilarga bu dunyodagi va oxiratdagi har qanday og'ir vaziyatdan chiqish yo'lini beradi. Ularga o'zlari bilmagan va kutmagan joyidan rizqini ham beradi. Bu doimiy holatni ifodalovchi umumiy bayon. Biroq uni bu yerda talaq haqidagi hukmlar kontekstida zikr qilish, bu haqiqat ayniqsa odamlar mazkur vaziyatda taqvodor bo'lib qolganlarida to'liq namoyon bo'lishini anglatadi. Bunday paytda nazoratning eng muhim vositalari odamning o'z ichidan, o'z vijdonidan keladi. Boshqalarning resurslarini suiiste'mol qilish va o'ziga tegishli bo'lmagan narsalarni o'zlashtirish uchun keng imkoniyat bor. Samarali chegara faqat Allohdan qo'rqish va sezgir vijdon orqali qo'yiladi.

“For everyone who fears God, He will grant a way out, and will provide for him whence he does not expect.” (Verses 2-3) He will grant God-fearing people a way out of any tight situation in this present life and in the life to come. He will also give them their provisions from where they neither know nor expect. This is a general statement describing a permanent situation. However, stating it here in the context of the rulings concerning divorce suggests that this is particularly true when people remain God fearing in dealing with this particular situation. This is when the most important means of control come from within oneself and from ones own conscience. There is much scope for misuse of resources and for the appropriation of what does not rightfully belong to oneself. Only fear of God and a sensitive conscience provide effective restraint.

"Xudo kimki Unga tavakkul qilsa, unga kifoya qiladi. Xudo O'z ishini albatta amalga oshiradi" (3-oyat). Yana, yomon makr-hiyla turli yo'llar bilan, bu munosabatda keng qamrovga ega bo'lishi mumkin. Haqiqatan, bir tomonning yomon makr-hiylasidan qochishga urinish, ikkinchi tomonni o'z yomon makr-hiylasiga murojaat qilishga undashi mumkin. Bu so'zlar odamlarga bunday ishlarga urinmaslikni uqtiradi. Aksincha, ular Xudoga tayanishlari kerak; bu har bir kishi uchun yetarlidir. Xudo doimo O'zi xohlagan narsani amalga oshiradi. Qaysi narsani irodasi bilan belgilagan bo'lsa, u allaqachon ro'y bergan. Shuning uchun Unga tayanish — qodir, qudratli va doimo O'zi istagan natijalarni yuzaga keltiruvchi Zotga tayanishdir. Shuni e'tiborga olish kerakki, bu Qur'oni Karimdagi bayon umumiy bo'lib, odamlarga Xudoning irodasi va qudrati borasida to'g'ri tushunchani singdirishni maqsad qiladi. Uni bu yerda talaqqa oid hukmlar bilan birga keltirish, bu juda muhim ijtimoiy masalada uning muhim ahamiyati va ta'siri borligini ko'rsatadi.

“ God will be sufficient for everyone who puts his trust in Him. God always attains His purpose” (Verse 3) Again, wicked scheming has wide scope and can take different routes in this relationship. Indeed, trying to avoid wicked scheming by one party may make the other resort to wicked scheming of their own. This statement impresses on people that they should not attempt anything of the sort. Rather, they should place their trust in God; this is sufficient for anyone. God always accomplishes what He wants. Whatever He has willed has already taken place. Therefore, to rely on Him is to rely on the One who is able, powerful and always brings about the results He seeks. It should be noted that this Qur’anic statement is general and aims to instil into people the right concept with regard to Gods will and power. Including it here with the rulings on divorce suggests that it has important significance and effect in this very crucial social matter.

"Аллоҳ ҳар бир нарсага ўз миқдорини қўйган." (3-оят) Ҳар бир нарса ўзига берилган миқдорга эга бўлиб, ўзи учун белгиланган жой, вақт ва шароитда амалга ошади. Шу сабабли у ўзининг муайян сабабларининг натижаси бўлиб, ўз натижаларини беради. Инсон ва унинг ҳаётида ҳам, кенг коинотда ҳам ҳеч нарса кўр тасодифнинг натижаси эмас. Бу Ислом таълимотининг муҳим жиҳатидир.7 Шунга қарамай, бу ерда уни эслатиш Аллоҳ таоло талоқ, унинг вақти, иддат ва гувоҳлар ҳақида берган ҳукмлар билан боғлиқдир.

“ God has set a measure for everything.” (Verse 3) Everything is given its due measure, accomplished at the place, time and with the circumstances set for it. Hence, it is the result of its particular causes and produces its own results. Nothing is the result of blind coincidence, either within man and his life or in the universe at large. This is an important aspect of the Islamic concept.7 Yet mentioning it here relates it to the rulings God has given concerning divorce, its timing, waiting period and witnesses.

Shunday qilib, bu hukmlarning barchasi Xudoning umumiy qonuniga tegishli bo‘lgan qo‘shimcha jihatga ega bo‘ladi va bizga shuni his qildiradiki, Islomning talaqqa bo‘lgan jiddiy qarashi Xudo koinot uchun o‘rnatgan tizimning jiddiyligining bir qismidir.

All these rulings are thus given an extra aspect of being part of Gods overall law and give us the feeling that the serious view Islam takes of divorce is part of the seriousness of the system God has established for the universe.

Sizning ayollaringizdan hayz ko'rish yoshidan o'tgan, hayz ko'rishdan umidi uzilganlarning, agar shubhada bo'lsangiz, iddasi uch oydir. Homilador bo'lganlarning esa iddasi homilalarini tug'ishlari bilan tugaydi.

As for those of your women who are beyond the age of monthly courses, as well as for those who do not have any courses, their waiting period, if you have any doubt, is three months. As for those who are with child, their waiting term shall end when they deliver their burden.

Kimki Allohdan qo'rqsa, Alloh unga ishini osonlashtirib beradi. Bu Allohning amri bo'lib, U buni sizlarga nozil qilgan. Kimki Allohdan qo'rqsa, Alloh uning yomon amallarini kechiradi va unga buyuk mukofotni beradi. (4-5-oyatlar)

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 rich reward. (Verses 4-5)

Bu oyatlar hayz ko‘rmaydigan ayollar va homilador ayollar uchun iddaning muddatini belgilaydi. Bunga menopauzaga yetgan ayollar hamda balog‘atga hali yetmagani yoki tanasidagi nosozlik tufayli hayz ko‘rishi hali boshlanmagan ayollar ham kiradi. Umuman olganda, ayollar uchun iddaning muddati ikkinchi suraning 228-oyatida uch marta hayz yoki hayzdan tozalanish davri sifatida belgilangan. Shuning uchun hayz ko‘rmaydigan ayol qancha kutishi kerakligi haqida savol qolgan edi. Bu oyat barcha shubhalarni yo‘qotib, bunday ayollar uchun iddani uch oy qilib belgilaydi. Homilador ayollar esa farzandini tug‘guncha kutadilar, bu muddat qisqa yoki uzoq bo‘lishidan qat’i nazar. Ayol tug‘gandan so‘ng, u homilador emasligi aniq bo‘ladi. Shuning uchun uning uchun cho‘zilgan iddaga hojat yo‘q. Agar bunday ayol taloq qilingan bo‘lsa, u tug‘gan zahoti taloq to‘liq amalga oshadi. Taloq jarayoni yakunlanadi va nikohni yangi nikoh shartnomasisiz qayta tiklab bo‘lmaydi. Alloh har bir narsaga o‘lchov qo‘ygan va Uning har bir hukmining donolikka asoslangan maqsadi bor.

These verses specify the length of the waiting period for women who do not have a monthly cycle and for pregnant women. It includes women who are past the menopause and those who do not as yet have a menstrual cycle because they have not attained puberty or because of a malfunction in their system. The length of the waiting period for women generally is determined in verse 228, Surah 2, as three menstrual periods or three periods of cleanliness from menses. Hence, there remained the question of how long a woman who does not have a monthly cycle should wait. This verse removes all doubt, setting the waiting period for such women at three months. Pregnant women wait until they have delivered their child, regardless of whether this provides a short or a long waiting period. Once a woman has given birth, it is absolutely certain that she is not pregnant. Hence, there is no need for her to have any extended waiting period. If such a woman is divorced, her divorce is complete once she has given birth. The process of her divorce is completed and the marriage cannot be reinstated without a fresh marriage contract. God has set a measure for everything, and every ruling of His has its wise purpose.

Ushbu hukmdan keyin ilhomlantiruvchi sharhlar keladi: “Kim Allohdan qo‘rqsa, Alloh unga ishini yengil qilib beradi” (4-oyat). Yengillik har bir kishi intilgan eng oliy ne’mat hisoblanadi. Alloh o‘z bandalariga bu buyuk marhamatni ato etib, ularning ishlarini osonlashtirganda, ular qiyinchilik va mashaqqatga duch kelmaydi; ular ishlarga bosiqlik bilan yondashadi, intilishlari orqali xohlagan narsalariga osonlik bilan erishadi va natijadan mamnun bo‘ladi. Shunday qilib, ular Robbilari huzuriga borguncha xotirjamlik va farovonlikda yashaydi. Bu yerda odamlarni talaqqa yengil qarashga, shu bilan hayotlari umuman osonlashadi, deb da’vat qilish belgisini ko‘ryapmizmi?

This ruling is followed by inspiring comments: “For everyone who is God fearing, God makes things easy." (Verse 4) Ease is the ultimate blessing that anyone hopes for. When God bestows this great favour on His servants, making things easy for them so that they encounter neither difficulty nor hardship, they will approach matters gendy, achieve what they desire easily through their endeavours and happily accept the outcome. Thus they live in ease and comfort until they are due to meet their Lord. Do we see here a temptation for people to approach divorce with ease and in return their life will generally become easy?

"Bu — Alloh sizga nozil qilgan amrdir." Note: the rules say never write "Allah" and to write "God" as the Uzbek word for God. The Uzbek word for God is "Xudo", so the correct rendering is: "Bu — Xudoning sizga nozil qilgan amri."

“Such is God's commandment which He has revealed to you." (Verse 5)

Bu butunlay boshqacha yondashuv bo'lib, buyruqning manbasiga e'tiborimizni qaratadi.

This is a totally different touch, alerting us to the source of the order.

U'sha narsa Alloh tomonidan Unga iymon keltirganlarga berilgan. Buyruqqa itoat qilish imonni va Alloh bilan bo'lgan rishtani amaliy haqiqatga aylantirishdir. So'ngra, ayniqsa taloq holatlarida odamlar nima qilishlaridan qat'i nazar, doimo Allohdan qo'rqib yashash zarurligiga yana bir bor urg'u beriladi:

It is given by God to those who believe in Him. To obey the order is to make the belief and the bond with God a practical reality. Then we have further emphasis on the need to remain always God-fearing, particularly in connection with what people may do in cases of divorce:

"Alloh har kim taqvodor bo‘lsa, uning yomon amallarini kechiradi va unga buyuk mukofotni ato etadi" (5-oyat). Birinchi mukofot — bizning ishlarimizni osonlashtirishdir, ikkinchisi esa — bizning gunohlarimizni kechirish va yaxshi amallarimiz uchun savobimizni ko‘paytirishdir. Bu juda saxiy va hayajonli taklif bo‘lib, u umumiy bayon va barchaga tegishli va'da shaklida berilgan. Shu bilan birga, u ajralish masalasiga o‘ziga xos rang beradi va bizga Allohning ulkan ne'matini eslatadi. Unda, Alloh ishlarni osonlashtirganlik uchun shunday buyuk mukofot va'da qilar ekan, kim ishlarni qiyin va murakkab qilishi mumkin?

“God will pardon the bad deeds of everyone who is God-fearing and will grant him a rich reward" (Verse 5) The first reward is to make things easy for us, and the second is to forgive us our sins and to increase our reward for good deeds. It is a very generous and exciting offer, yet it is made in the form of a general statement and a promise that applies to all. However, it imparts a particular colour to the question of divorce and gives us a reminder of Gods great bounty. Why would anyone, then, make things hard and complicated when God promises such a great reward for making things easy?

Yashash joylari: ularni o'zingiz yashaydigan joyda, imkoningiz darajasida joylashtiring va ularga zarar yetkazmang, ularning hayotini azobga aylantirmang. Agar ular homilador bo'lsalar, homiladorligi tugaguncha ularni ta'minlang. Shundan so'ng, agar ular sizning chaqaloqlaringizni emizsalar, ularga buning uchun haq to'lang. O'zaro kelishib, adolatli tarzda maslahatlashing. Agar siz qiyinchilik tug'dirsangiz, bolani boshqa ayol emizsin. Keng imkoniyatga ega kishi imkoniyatiga ko'ra sarflasin; rizqi tor bo'lgan kishi esa Alloh unga bergan narsaga ko'ra sarflasin. Alloh hech kimga bergan narsasidan ortiq yuk yuklamaydi. Qiyinchilikdan keyin Alloh yengillik beradi.

Let them dwell wherever you dwell, according to your means, and do not harass them so as to make their lives a misery. If they are with child, maintain them until they have delivered their burden. If after that, they suckle your infants, pay them for it. Take counsel with one another in a fair manner. If some of you make things difficult, let another woman suckle the child. Let the one who has ample means spend in accordance with his means; and let the one whose provisions are restricted spend according to what God has given him. God does not burden anyone with more than He has given them. After hardship, God will grant ease. (Verses 6-7)

Bu oyatlar ajrashgan ayolning eri bilan birga yashagan uyida turishi va iddat muddati qancha bo‘lishidan qat’i nazar, uning nafaqasi masalasiga oid so‘nggi hukmlarni bayon etadi. Erlar ularni o‘zlari yashayotgan uyga yoki o‘zlarining imkoniyatlariga mos keladigan darajada uy bilan ta’minlashga buyurilgan. Ular o‘zlariga yoki imkoniyatlariga nisbatan past darajadagi uy berishlari mumkin emas. Ular past sifatli turar joy berish yoki yomon muomala qilish orqali ularni ataylab qiynashga intilmasliklari kerak. Homilador ayollarga nafaqa borasida alohida e’tibor qaratilgan. Ajrashgan har bir ayolga haqqan berilishi lozim bo‘lgan nafaqa, homiladorlikda iddat muddatining uzayishi ba’zi kishilarda nafaqa faqat iddatning bir qismi uchun berilishi yoki iddat juda qisqa bo‘lsa, iddatdan ham oshib ketishi kerak, degan noto‘g‘ri fikrga olib kelishi mumkin. Shu sababli, nafaqa iddat tugaguniga qadar to‘lanishi kerakligini aniqlashtirish zarur bo‘lgan.

These verses state the final provisions concerning the issue of a divorcee staying in her home, which is the home she has shared with her husband, and her maintenance during the waiting period, whatever its length be. Husbands are commanded to provide them with a dwelling of the standard they can afford. They cannot give them an inferior home to their own or to what they can afford. They must not intentionally try to harass them by giving them a sub-standard dwelling place or by ill- treating them. Pregnant women are given special mention with regard to maintenance - which is due by right to every divorced woman - because the extra length of her waiting period may lead some people to think that maintenance is due for only a part of the waiting period, or that it may go further than the waiting period should it be very short. Hence, clarification is needed, requiring the maintenance to be paid until the end of the waiting period.

Bolani emizishi ham batafsil muhokama qilinadi. Uni ona zimmasiga, unga hech qanday haq to‘lanmaydigan majburiyat sifatida yuklamaydi. Ota-ona ikkisiga tegishli bo‘lgan bolani emizishni davom ettirar ekan, u hayotining zarur ehtiyojlarini qondirishga yordam beradigan ma’lum miqdorda haq olishga va bolaning foydasi uchun sutining kelishi davom etishini ta’minlashga haqlidir. Islom huquqi onaning ehtiyojlarining har bir jihatiga qanday g‘amxo‘rlik qilishini ko‘ramiz. Shu bilan birga, ota-onaning ikkalasiga ham farzandi haqida adolatli tarzda bir-biri bilan maslahatlashish, uning uchun eng yaxshi bo‘lgan narsani ta’minlash buyurilgan. Farzand ikkalasiga ishonib topshirilgan amonatdir. Ularning o‘zaro munosabatlarini sog‘lom va barqaror saqlay olmasliklari uchun farzandning javob bermasligi kerak.

Breast-feeding of the child is also discussed in detail. It is not made a duty of the mother that gives her no return. As long as she continues to breast-feed the child, which belongs to them both, she is entitled to receive some wages to help her with life’s necessities and to ensure that her milk continues to flow for the benefit of the child. We see how Islamic law takes care of every aspect of the mothers needs. At the same time, both parents are commanded to consult with each other in a fair manner concerning their child, ensuring what is best for it. The child is a trust given to both of them. Their failure to maintain their relation as sound and healthy should not be made to rebound on their child.

Shunday yengil yo‘l bo‘lib, Alloh ularning ikkalasini ham unga da’vat etadi.

Such is the easy approach that God calls on them both to pursue.

Agar ular qattiq turib, bola emizilishi va buning uchun to‘lanadigan haq masalasida kelisha olmasalar yoki kelisha olmasalar, bolaning huquqi kafolatlangan: “Agar sizlar orasida qiyinchilik tug‘ilsa, bolani boshqa ayol emizsin.”19 (6-oyat) Ona bunday tartibga, bolaning emizish huquqiga zarar yetadigan tarzda, e’tiroz bildirmasligi kerak.

Should they take a hardened attitude and be unwilling or unable to agree on the child’s breast-feeding and the compensation due for it, the child’s rights are guaranteed: “ If some of you make things difficult, let another woman suckle the child.19 (Verse 6) The mother must not object to such an arrangement in a way that jeopardizes the child’s right to breast-feeding.

Bu tartib faqat u bilan bolaning otasi qattiq munosabatda bo‘lib, o‘zaro mos kelishuvga kela olmagani uchun qo‘llaniladi.

This arrangement is resorted to only because she and the child’s father take a hard attitude and cannot agree on suitable arrangements.

Keyingi bosqichda nafaqa miqdoriga oid batafsil ko‘rsatmalar berilgan, ular osonlik, adolat va hamkorlikni ta’minlashi kerak. Erkak adolatli bo‘lishi, ayol esa haddan oshmasligi lozim: “Keng imkoniyatga ega kishi o‘z imkoniyatiga ko‘ra sarflasin; rizqi cheklangan kishi esa Alloh unga bergan narsaga qarab sarflasin.” (7-oyat) Ko‘p narsa berilgan kishi ajrashgan xotiniga turar joy, nafaqa va bola emizgani uchun haq berishda saxiy bo‘lishi kerak. Rizqi cheklangan kishini o‘z imkoniyatiga qarab berganı uchun ayblab bo‘lmaydi. Xudo hech kimdan o‘z imkoniyatidan ortiq sarflashni talab qilmaydi. Bizda bor narsani Xudo beradi. Xudo bergan narsadan boshqasiga hech kim ega bo‘la olmaydi, chunki odamlar biror narsani oladigan boshqa manba yo‘q. Barcha mavjudotlar tayanadigan yagona xazina Uning xazinasidir: “Xudo hech kimni bergan narsasidan ortig‘i bilan mukallaf qilmaydi.” (7-oyat)

Further details are then given concerning the level of maintenance, which should ensure ease, fairness and cooperation. The man must be fair and the woman must not be unreasonable: “Let the one who has ample means spend in accordance with his means; and let the one whose provisions are restricted spend according to what God has given him.” (Verse 7) The person to whom God has given in plenty should be generous in what he gives to his divorced wife in respect of her housing, maintenance and compensation for breast-feeding their child. The one who has limited provisions is not to be blamed for giving according to his means. God does not require anyone to spend above their means. It is He who gives us what we have. No one can have anything other than what God has given him, because there is no other source from which people may take anything. His is the only treasure on which all creatures depend: “God does not burden anyone with more than He has given them” (Verse 7)

Shundan so'ng, muloyim tegishni o'z ichiga olgan, ikkala tomon uchun ham quvonch baxsh etadigan va umid eshigini ochadigan so'z keladi: “Albatta, qiyinchilikdan keyin Alloh yengillik beradi.” (7-oyat)

Then follows a gentle touch that is bound to please and open a window of hope for both parties: “After hardship, God will grant ease.” (Verse 7)

Faqat Alloh orqali emas, balki Xudo orqali qiyinchilikdan keyin yengillik keladi va cheklangan imkoniyatlardan keyin keng rizq beriladi. Shunday ekan, ikki tomon ham umidlarini faqat Unga bog'lashi, bir-biridagi muomalalarida Uni nazarda tutishi va barcha ishlarida Undan qo'rqish ruhida bo'lishi lozim. Umid bilan Unga boqiladi, qiyinchilik va mashaqqatdan keyin tasalli va yengillikni Ungina ato etadi. Note: the rules require "God" rather than "Allah," so the correct translation should use "Xudo" throughout. Corrected version: Faqat Xudo orqali qiyinchilikdan keyin yengillik keladi va cheklangan imkoniyatlardan keyin keng rizq beriladi. Shunday ekan, ikki tomon ham umidlarini faqat Unga bog'lashi, bir-biridagi muomalalarida Xudoni nazarda tutishi va barcha ishlarida Undan qo'rqish ruhida bo'lishi lozim. Umid bilan Unga boqiladi, qiyinchilik va mashaqqatdan keyin tasalli va yengillikni Ungina ato etadi.

It is through God alone that hardship is followed by ease and generous provisions are given after means have been restricted. It behoves both parties then to pin their hopes on Him alone, watching Him in their dealings with each other and maintaining an attitude based on fearing Him in all their affairs. It is to Him that they look up with hope, and it is He who provides comfort and ease after difficulty and hardship.

Shu paytgacha, sura talaqning barcha hukmlari va uning oilaga ta'siriga oid masalalarni bayon qilishni yakunlagan. U barcha oqibatlarni ko'rib chiqqan va har biriga aniq hukm bergan. Shunday qilib, oilaning ajralishi uyda na vayronaga, na yuraklar va jonlarga cho'kadigan changga aylanadi. Hal etilmagan masala qolmaydi. Ajralgan oila cho'zilgan tartibsizlik ichida qoldirilmaydi.

By this point, the surah has completed its discussion of all rulings concerning divorce and its effect on the family. It has dealt with all consequences, providing a clear provision for each. The split in the family home thus leaves neither ruins nor dust that settles over hearts and souls. No problem is left unsolved. The split family is not left in lingering turmoil.

Shunday qilib, bu sura paydo bo‘lishi mumkin bo‘lgan barcha fikrlar va qo‘rquvlarni qamrab oladi. Erga, agar u ajrashgan xotinini yaxshi uy bilan va munosib nafaqa bilan ta’minlasa yoki farzandini emizgani uchun saxiy to‘lov bersa, uning kambag‘allikka yoki boylikning yo‘qolishiga duchor bo‘lmasligiga kafolat beriladi. Xuddi shu qo‘rquvlar ayolning ongidan ham olib tashlanadi, shuning uchun u kambag‘al hayot haqida xavotir olmasligi kerak. Xuddi shunday, u o‘z sobiq eridan pulning adolatsiz ulushini olish haqida o‘ylamasligi kerak. Ikkalasiga ham shu narsa kafolatlanadiki, Allohdan qo‘rqadigan yondashuv ularni qiyinchilikdan keyin yengillikka, mashaqqatdan keyin farovonlikka va kutilmagan joydan rizqqa olib boradi.

Thus the surah deals with all thoughts and fears that may occur. The husband is assured that he will not suffer poverty or loss of fortune if he provides his divorcee with a good home and proper maintenance, or gives generous compensation for the breast-feeding of his child. The same fears are removed from the womans mind so that she is not worried about a life of poverty. Likewise, she must not entertain thoughts of receiving an unfair share of her ex-husband s money. Both are assured that a God-fearing approach will see them in ease after hardship, comfort after difficulty and provisions that come from where they do not expect.

Bundan tashqari, Alloh bunday taqvodor kishilarga oxiratda mo‘l-ko‘l mukofot beradi. Bu ularning gunohlari kechirilishi va savoblari ko‘paytirilishi haqidagi va'dadir.

What is more is that God will grant such God-fearing people ample reward in the life to come. It is a promise that will see their sins wiped out and their reward multiplied.

Bu sura ajrashishdan kelib chiqqan nizoning keyingi oqibatlarini ham yoritadi. Ajralishga olib kelgan kelishmovchilikdan keyin ko'nglda hali ham norozilik, g'azab va achchiqlik qolishi mumkin. Bularning barchasi mehr bilan, dilga tasalli beradigan yumshoq ohang bilan yo'qotiladi va o'rnini Allohning rahmatiga bo'lgan umid egallaydi. Bu yerda sura odamlarning adolat va shafqat tuyg'ulariga murojaat qiladi, shuningdek, u odamlar qalbida joylashtirgan Allohdan qo'rqish qadriyatiga hamda Uning roziligiga erishish istagiga tayanadi.

The surah also deals with the after-effects of the dispute that has led to the divorce. There may be lingering feelings of resentment, anger and bitterness. All these are cleared with a gentle, comforting touch and replaced with hope in Gods mercy. The surah here taps feelings of fairness and compassion, relying on the God-fearing value it implants in peoples hearts and the desire to win His pleasure.

Bu yaxlit yondashuv va uning ilhomlantiruvchi jihatlari, shuningdek tasdiqlangan va takrorlangan kafolatlar Islom joriy etgan bu huquqiy qoidalarni amalga oshirishning yagona kafolatidir. Yagona nazorat — nozik vijdon va Xudodan qo‘rquvchi yurak tomonidan vujudga keltiriladigan nazoratdir.

This holistic approach and its inspiring touches, together with confirmed and repeated assurances, provide the only guarantees to implement these legal provisions Islam puts in place. The only control is that brought about by a sensitive conscience and a God-fearing heart.

Har bir ajrashayotgan er-xotin, agar bir-birining erkinligini cheklaydigan qonun chegaralaridan boshqa hech narsa bo‘lmasa, bir-biriga cheksiz qayg‘u va muammolar keltirishi mumkin. Surada berilgan Qur’on amrlarining ba’zilari shunchalik moslashuvchanki, ular bu sohaning barcha jihatlarini qamrab oladi. Masalan, “Ularga zarar yetkazmanglar” (6-oyat) degan amrni olaylik. Bu amr ezgulikning har qanday shaklidagi zulmni taqiqlaydi, buni hech qanday qonuniy qoida, qanchalik keng bo‘lmasin, o‘z ichiga qamrab ola olmaydi. Uning bajarilishi vijdonga bog‘liq bo‘lib, vijdon esa surada olib borilgan yondashuv va u ikki tomonda hosil qilgan kuchaygan Allohdan qo‘rqish tuyg‘usi bilan chuqur shakllanadi. Ular Alloh hatto ichki o‘ylarini ham bilishini anglaydilar. Uning ilmi hammasini qamrab olgan. Bundan tashqari, ular bu dunyoda ham, oxiratda ham Alloh Taolo Unga itoat etuvchi bandalariga beradigan mukofotni, ayniqsa rizq va ro‘zg‘or ne’matlari borasida, umid qiladilar. Bu xabar surada turlicha usullar bilan takrorlanadi, chunki u ajrashish keltirib chiqaradigan qiyinchiliklarni yengillashtirishda va ikki tomonning munosabatini yumshatishda kuchli ta’sirga ega.

Each of the divorcing couple can cause the other no end of heartache and problems if they have nothing to limit their area of manoeuvre other than the limits of the law. Some of the Quranic commandments given in the surah are so flexible as to address all aspects of this whole area. Take, for example, the order: “Do not harass them." (Verse 6) This prohibits all aspects of harassment which no legal provision, however wide in scope, can incorporate. Its implementation is attached to conscience which is profoundly influenced by the approach the surah takes and to the enhanced God-fearing sense it instils in both parties. They realize that God is aware even of their innermost thoughts. His knowledge encompasses all. Besides, they will hope to receive the compensation He grants to His God-fearing servants in both this life and in the life to come, particularly in relation to provisions and livelihood. This message is repeated in different ways in the surah because it has a telling effect in easing the hardship that divorce generates and softens the attitudes of both parties.

Ushbu hukm va ko'rsatmalarni yodda tutganda, ajrashayotgan er-xotin ajralishda o'zaro eski muhabbat va samimiy his-tuyg'uning ba'zi urug'larini saqlab qoladi, ular yana yangi kurtaklar chiqarishi mumkin. Ushbu barcha hukm va qoidalarda Islomning musulmon jamiyati hayotiga singdirmoqchi bo'lgan yuksak axloqiy me'yorni ko'ramiz.

When they bear all these rulings and directives in mind, a divorcing couple retain on parting some seeds of their old mutual affection and cordial feeling which may yet send up new shoots. In all these rulings and provisions we see the high moral standard that Islam wants to impart to the life of the Muslim community.

Sura shu narsalarni bayon qilib bo‘lgach, Alloh taolo yakuniy ibratni beradi: Alloh amrlarini buzgan va payg‘ambarlariga itoat qilmagan ummatlarning taqdiri haqida. Ular na nasihatga quloq solishdi, na o‘z payg‘ambarlari tomonidan qilingan da’vatga javob berishdi.

When the surah has completed all this, it provides the ultimate lesson referring to the fates of those communities that defied God’s commandments and disobeyed His messengers. They neither listened to admonition, nor responded to calls given them by their prophets.

Shunday qilib, ularning taqdiridan chiqariladigan saboqlar bizning oldimizga qo'yiladi, va bu barchaga Xudodan qo'rqmaydigan va Unga itoat qilmaydiganlarni kutayotgan ayanchli taqdirni eslatadi. Shuningdek, bu odamlarga, ya'ni qonun-qoidalar qaratilgan mo'minlarga Xudo ato etadigan inoyatni ham eslatadi:

The lessons derived from their fates are thus placed before us, reminding all of the miserable fate that awaits those who do not fear God and who disobey Him. It also reminds people of the grace God bestows on believers, to whom the legislation is addressed:

Ko‘plab jamoalar Rabblarining amriga va Uning elchilariga isyon qilib, takabburlik bilan bo‘yin tovlagan. Biz ularni qattiq hisob-kitob qildik va ularga dahshatli azob berdik. Shunday qilib, ular o‘z qilmishlarining oqibatini totdilar. Ularning qilmishlarining oqibati esa halokat bo‘ldi. Alloh ular uchun qattiq azob tayyorlagan. Shunday ekan, aql-idrok egalari, iymon keltirganlar, Allohdan qo‘rqinglar. Alloh sizlarga yuqoridan eslatma nozil qildi. U sizlarga Allohning aniq-ravshan oyatlarini tilovat qilib beradigan elchi yubordi, toki iymon keltirib, yaxshi amallar qilganlarni zulmatlardan nurga chiqarsin. Alloh kimki unga iymon keltirib, yaxshi amal qilsa, uni ostidan daryolar oqib turadigan, u yerda abadiy qoladigan jannatlarga kiritadi. Alloh ular uchun eng go‘zal rizqni ta’minlab qo‘ygan.

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. 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. 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. God will have granted them a most excellent provision. (Verses 8-11)

Bu uzun ogohlantirish batafsil sahnalar va tasvirlarni o'z ichiga oladi.

This is a long warning incorporating detailed scenes and images.

Bu, shuningdek, Allohning marhamati va iymon orqali bergan nuri timsolidagi chuqur eslatmadir. Yana bir eslatma shuki, U zot oxirat hayotidagi mukofotini beradi, bu esa barcha in'omlar ichida eng yaxshi va eng saxiysidir.

It is also a profound reminder of Gods grace, represented by faith and the light He grants through it. A further reminder is given of His reward in the life to come, which is the best and most generous of all provisions.

Avvalo, Alloh taolo o'z buyruqlarini rad etgan va Uning elchilariga javob bermaganlarga beradigan jazosi — Uning joriy etgan qonunidir: "Ko'plab jamoalar Parvardigorining va Uning elchilarining amriga battar isyon qildi, Biz ularni qattiq hisob-kitob qildik va ularga dahshatli azob berdik." (8-oyat) Oyatda ularning hisob-kitob qilinish tarzi haqida yanada batafsil ma'lumot berilgan bo'lib, uning dahshatli va ularga yetkazilgan og'ir azobning qanchalik shiddatli ekanligi ta'kidlanadi. Bundan so'ng ularning amallarining yakuniy natijasi bayon etiladi: "Shunday qilib, ular o'z amallarining oqibatini totdilar. Ularning amallarining oxiri esa halokat bo'ldi." (9-oyat) Ushbu natijaning tasviri keyingi oyatga qoldirilgan: "Alloh ular uchun qattiq azob tayyorlagan." (10-oyat)

To start with, the punishment God metes out to those who defy His orders and do not respond to His messengers is a law He has set in operation: “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." (Verse 8) The verse mentions more details about the way in which they were brought to account, highlighting its severity and the terrible suffering inflicted on them. This is followed by the final outcome of their actions: “Thus they tasted the outcome of their own conduct. Yet the end of their conduct was ruin.” (Verse 9) The image given of this outcome is delayed to the next verse: “God has prepared a severe punishment for them.” (Verse 10)

Bularning barchasi sahnani uzunroq qilish va uning bosqichlari hamda davrlari haqida batafsil ma'lumot berish uchun xizmat qiladi. Bu Qur'oni Karim xabarning ta'sirini kuchaytirish uchun qo'llaydigan usullardan biridir.

All this serves to make the scene longer and provide details of its steps and stages. This is one of the ways the Qur’an employs to enhance the effects of the message it wants to give.

Biz bu ogohlantirish ustida biroz o‘ylab ko‘rishimiz kerak. Biz anglaymizki, Alloh turli jamoalarni, har biri ketma-ket, ular Uning amrlariga xilof ish tutib, elchilariga itoatsizlik qilganda hisobga tortgan. Shuni ham qayd etamizki, bu ogohlantirish talaqqa oid hukmlarni bayon qilish doirasida berilmoqda.

We need to reflect a little on this warning. We realize that God brought different communities to account, one at a time, whenever they defied His commandments and disobeyed His messengers. We note that this warning is given here in the context of outlining the rulings on divorce.

Shunday qilib, talaq va bu ilohiy qonun o'rtasida bog'liqlik o'rnatiladi. Bu shuni ko'rsatadiki, talaq masalasi faqat turmush qurgan er-xotinlar va oilalarning masalasi emas; u Allohning qonunini amalga oshirish uchun mas'ul bo'lgan butun musulmon jamoasining masalasidir. Bu masalada, yoki umuman olganda ilohiy qonunning boshqa jihatlarida, yoxud aniqroq aytganda, Xudo bergan hayot tartibida itoatsizlik qilish – punishga loyiq isyondir; bunday itoatsizlik qilgan shaxslargagina emas, balki bunday isyon sodir bo'lgan jamoaga yoki mamlakatga ham. Bunday isyon Xudo qonunlashtirgan narsadan farq qiladigan hayot tizimini o'rnatishni anglatadi. Islom dini yuqoridan, shunga binoan unga itoat qilinishi va u hayotni butunlay tartibga soladigan tarzda amalga oshirilishi uchun nozil qilingan. Shuning uchun uni, hatto shaxsiy ishlar sohasida ham, rad etish isyonkorni o'tgan ummatlar boshidan kechirgan Xudoning jazosiga duchor qiladi.

Thus, a link between divorce and this divine law is established. This suggests that the divorce issue is not merely one of couples and families; it is an issue for the entire Muslim community, which is responsible for implementing Gods law. To disobey God in this question, or indeed in other aspects of the divine law, or rather the code of living God has given, is an act of defiance which merits punishment, not only for the individuals who commit such disobedience, but also for the community or the country where such defiance takes place. Such defiance means setting up a life system that differs from what God has legislated. The religion of Islam has been bestowed from on high so that it will be obeyed and implemented in a way that regulates life as a whole. Therefore, defying it, even in the area of an individuals personal affairs, exposes the defiant to what earlier communities suffered of God’s punishment.

Ўша жамоалар ўз қилмишларининг оқибатини тотдилар, уларнинг амаллари охир-оқибатда уларни тубсиз ҳалокатга олиб келди, ва бу ҳалокатни улар ҳали охиратдаги ҳисоб-китоб кунидан олдин, мана шу дунёда ҳам азият билан кўрдилар. Шаҳарлар, халқлар ва миллатлар Худо ёлғонга чиқарганларида ва Унинг уларга нозил қилган ҳаёт тартибини қабул қилишдан бош тортганларида, шундай натижаларни тотдилар. Бугун эса, худди ўтмишдагилар каби, биз бу натижанинг бузғунчилик, ахлоқсизлик, камбағаллик, қурғоқчилик, адолатсизлик ва тинчлик ҳамда хавфсизликдан маҳрум, қўрқув ичида яшаш шаклида намоён бўлаётганини кўрмоқдамиз. Бу огоҳлантиришнинг ҳақиқатини ўз кўзимиз билан кўриб турибмиз.

Those communities tasted the results of their own conduct, and the end to which their actions led was utter ruin, which they suffered in this life, before the final reckoning on the Day of Judgement. Cities, peoples and nations tasted such outcomes when they defied God and refused to adopt the code of living He revealed to them. Today, we witness, as did our predecessors, such an outcome being suffered in the form of corruption, loose morality, poverty, drought, injustice and a life of fear that is devoid of peace and security. We see with our own eyes the truth of this warning.

Bundan tashqari, Xudoning buyruqlariga itoat qilmaydigan va Uning belgilagan hayot yo‘lini rad etadiganlarni og‘ir azob kutmoqda. Barcha haqiqatgo‘ylardan eng rostgo‘y Zot aytadi: “Xudo ular uchun qattiq azob tayyorlagan” (10-oyat).

On top of this, there will be grievous suffering that awaits those who defy Gods orders and discard the way of life He has laid down. He, the most truthful of all, says: “God has prepared a severe punishment for them” (Verse 10)

Biz XVI jildda, 61-sura, "Saf" surasini muhokama qilganimizda tushuntirganmizki, Islom o'ziga xos tizimi bilan ajralib turadigan musulmon jamiyatini barpo etishni maqsad qiladi. Demak, bu jamiyatning barcha hayot ishlarini boshqaradigan jamoaviy tizimdir. Shu sababli, uni amalga oshirish va qonunlarini ijro etish butun jamiyatning zimmasidadir. Jamiyat Islom o'rnatgan qonun va hukmlarni rad etganda, u o'zini bu yerda ogohlantirilgan taqdirga, xuddi ilgari itoatsizlik qilgan jamoalarga yuz bergan taqdirga, duchor qiladi.

In Volume XVI, we explained in our discussion of Surah 61, the Ranks, that Islam aims to create a Muslim community distinguished by its special system. It is, therefore, a collective system that conducts all the life affairs of its community. Hence, the community as a whole is responsible for putting it into practice and enforcing its laws. When the community discards the laws and rulings Islam puts in place, it leaves itself exposed to a fate which it is warned about here, just like it befell earlier defiant communities.

Sura ogohlantirishning uzun bayonidan va uning batafsil tasvirlaridan so'ng aql-idrokli mo''minlarga qaratilgan murojaat keladi. Ularni Allohdan qo'rqishga chaqiriladi: "Ey aql-idrok egalari, iymon keltirganlar! Xudodan qo'rqinglar. Xudo sizlarga yuqoridan eslatma yubordi." (10-oyat) Sura bu eslatmaga hayot baxsh etadi va uni Payg'ambar ﷺ shaxsida mujassam qiladi. Shunday qilib, Xudoning Elchisi bizzat eslatmadir: "Xudoning ravshan oyatlarini sizlarga tilovat qiladigan bir Elchi" (11-oyat).

The surah follows the long warning and its detailed images with an address to believers endowed with insight. They are called upon to remain God-fearing: “So, you who are endowed with insight, you who have faith, fear God. God has bestowed on you a reminder from on high.” (Verse 10) The surah gives life to this reminder embodying it in the Prophet (peace be upon him). Thus, Gods Messenger in person is the reminder: “A Messenger who recites to you God's revelations that make things clear” (Verse 11)

Qur'onning uslubi bu yerda juda go'zal va chuqur tasvir beradi, u bir necha ma'noni ifodalaydi. Birinchidan, Alloh tomonidan ularga yuborilgan bu eslatma Allohning Elchisi orqali berilganini bildiradi. Go'yo eslatma ularga to'g'ridan-to'g'ri berilgandek. Uning hech bir qismi Payg'ambar tomonidan to'sib qo'yilmagan. Ikkinchidan, bu shuni anglatadiki, Allohning Elchisi o'zi shaxsan eslatmadir. Uning shaxsiyati ushbu eslatmaning timsoliga aylangan, uning xatti-harakatlari esa Qur'onning haqiqiy tarjimasidir. Darhaqiqat, Payg'ambar ﷺ shunday edi. Uning xotini Oisha uni quyidagi so'zlar bilan ta'riflaydi: "Uning axloqi va odobi Qur'on edi." Qur'on u hayotga yuzlanganda doim uning ongida bo'lgan, o'zi esa hayotga murojaat qilayotgan Qur'on edi ﷺ.

Here we have a superb example of the Quranic style giving us a profound and true image and that imparts more than one meaning. It first indicates that this reminder, which has been issued to them by God, has been given to them through the person of Gods Messenger. It is as if the reminder was given directly to them. Nothing of it was screened by the Prophet. It also means that Gods Messenger, in person, is a reminder. His personality has become an embodiment of this reminder, and his actions are a true translation of the Qur’an. Thus, indeed, was the Prophet Muhammad (peace be upon him). ‘A’ishah, his wife, describes him in these words: “His morals and manners were the Qur’an.” The Qur’an was always in his mind as he faced life, and he himself was the Qur’an addressing life.

Zikr (eslatma) ne'matlari, Allohning nuri va hidoyati bilan birga, bizga jannatga kirish va'dasi ham berilgan, unda mo'minlar abadiy baxt-saodatdan bahramand bo'ladilar. Bu yerda shu narsa ta'kidlanadiki, bu barcha rizqlarning eng yaxshisidir va bu dunyoda insonlarga berilgan narsalarni unga qiyoslab bo'lmaydi: "Alloh ularga eng go'zal rizqni tayyorlab qo'ygan" (11-oyat). Bu dunyo hayotida ham, oxirat hayotida ham barcha rizqlarni Alloh beradi, lekin ba'zi rizqlar boshqalaridan afzaldir. Eng yaxshisini tanlashi To'g'ri tanlovdir. Bu yerda yaxshi rizqlar haqida yana eslatilishi, jannatdagi rizqlarning bu dunyoda berilganlardan cheksiz darajada yaxshiroq ekanligini odamlar qalbiga singdirish uchundir. Shu bilan birga, bu oldin Alloh taolo taqvodor bandalariga yaxshi rizq berishi haqida aytilgan haqiqiy va'daning ustiga qo'shilgandir.

In addition to the blessings of the reminder, and the light and guidance given by God, we also have a promise of admission to heaven where believers will enjoy its everlasting bliss. There is a reminder here making clear that this is the best of all provisions, and that whatever people are given in this present life cannot be compared to it: “God will have granted them a most excellent provision.” (Verse 11) It is God who grants all provisions in the life of this world and in the life to come, but some provisions are better than others. His choice of what is best is the right choice. We see how the point of good provisions is mentioned here again so as to impress on people that the provisions in heaven are immeasurably better than what is provided here. Yet this is in addition to the true promise made earlier of giving good provisions to those who remain God-fearing.

Surainig yakuniy izohida buyuk olam haqida so'z boradi va shu tariqa surahning mavzusi, uning qonunchiligi va ko'rsatmalari butun olamni qamrab olgan Allohning irodasi, qudrati va ilmi bilan bog'lanadi:

The surahs concluding note refers to the great universe, thus linking the theme of the surah, its legislation and directives to Gods will, power and knowledge that encompass the entire universe:

Osmonlarni yetti qat va yerdan ham shunday qilib yaratgan Zotdir. Uning amri ular orasida tushadi, toki bilib olasizlar, Alloh har narsaga qodirdir va Alloh ilmi bilan har narsani o‘rab olgandir. (12-oyat)

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)

Biz "yetti osmon" deganda nimani nazarda tutilganini, ularning hajmi va o‘lchamlarini bilmaymiz. Xuddi shunday, "yetti yer" nima ekanligini ham bilmaymiz. Bizning bu yerimiz ulardan biri bo‘lishi mumkin, qolganlarini esa faqat Alloh biladi. Lekin bu yerda ishlatilgan "mislahunna" so‘zi, ya’ni "xuddi shunday" degan ma’noli ifoda, sonni emas, balki yerning osmonlar bilan bir xil modda yoki xususiyatlardan yaratilganligini nazarda tutishi mumkin. Qaysi holat to‘g‘ri bo‘lishidan qat’i nazar, Qur’ondagi bunday bayonotlarni o‘z bilimlarimiz bilan izohlashga urinish shart emas. Bizning bilimimiz koinotdagi hamma narsani qamrab olmaydi, shuning uchun Qur’on aynan nimani nazarda tutayotganini bilish uchun yetarli emas. Bunday aniq bilimga da’vo qilish faqat insonning butun koinot haqida mutlaq ishonchli bilimga ega bo‘lgan taqdirdagina mumkin. Bu esa imkonsiz bo‘lgani uchun, biz Qur’ondagi bu haqiqatga qilingan ishora, uning ruhiy ta’siri hamda Islomning koinot haqidagi to‘g‘ri tasavvurini tushunishimizga ta’siridan baribir foydalanishimiz mumkin.

We do not know to what the term seven heavens’ really refers, nor are we aware of their sizes and dimensions. Likewise, we do not know what the seven earths are. This earth of ours may be one of them and the others are known to God alone. Yet the term mithluhunn, translated here as ‘likewise’ may not be a reference to number, but to the fact that the earth is made of the same material or qualities as the heavens. Whichever is the case, it is unnecessary to try to apply our own knowledge to Qur’anic statements of this type. Our knowledge does not extend to everything in the universe so as to enable us to learn what exactly the Qur’an refers to. To claim such precise knowledge is possible only when man acquires absolutely certain knowledge of the entire universe. While this is impossible, we can still benefit by the Qur’anic reference to this fact and its psychological effect and its bearing on our understanding of the proper Islamic concept of the universe.

Qur'on oyatidagi "yetti osmon va xuddi shunday yer" haqidagi bu bayon koinotning ulkanligi haqida hayratlanarli tasavvur beradi. U bizga Yaratuvchining cheksiz qudrati, Uning mulkining kengligini ko'z oldimizga keltiradi. Koinot bilan solishtirganda, butun yer juda kichik bir joy bo'lib ko'rinadi. Unda yashayotganlarni qanday ko'ramiz va unda sodir bo'ladigan voqeani qanday baholaymiz? Er kishi ajrashgan xotiniga nafaqa sifatida bergan yoki ayol undan voz kechgan oz miqdordagi pulga qanday qiymat berishimiz kerak?

This reference to the creation of the vast universe, “seven heavens and likewise of the earth" is awe inspiring. It presents us with a great image of the Creator’s limitless power, the vastness of His kingdom. When compared to the universe, the entire earth seems a tiny little place. How do we see those living on it, and how do we estimate an event that takes place on it? What value should we give to a little sum of money a man gives his divorced wife in maintenance, or that a woman forgos?

Allohning amri ushbu yetti osmon va yer, yoki yetti yer orasidan, ularning ichidan tushadi. Uning amrining bir qismi shu surada bayon qilingan mavzu, ya’ni talaq haqidagi hukmlarning jamidir. Demak, bu inson mezonlari va bizning vaqt hamda makon tushunchamiz bilan ham katta masaladir. Unga qarshi chiqish esa osmonlar va yerlar bo‘ylab yangraydigan amrga qarshi chiqish demakdir. Bu shunday amrki, yuqoridagilar ham eshitadilar, osmonlar va yerlardagi boshqa mavjudotlar ham eshitadilar.

Gods command descends in between, or through, these seven heavens and the earth or the seven earths. A part of His command is the sum of these rulings concerning the subject matter of this surah, i.e. divorce. It is, then, a great issue, even by human standards and our concept of time and place. To defy it is to be in defiance of a command that resounds throughout the heavens and the earths. It is a command that those on high hear of, as do other creatures in the heavens and the earths.

Shunga ko'ra, buni buzish dahshatli gunoh bo'ladi, uni hech bir oqil mo'min o'ylab ham ko'rmaydi, ayniqsa Allohning Elchisi unga Allohning aniq vahiylarini o'qib bergan va bu masalada uni zulmatdan nurga chiqarish uchun yo'l ko'rsatgan bo'lsa.

Defying it, then, becomes a ghastly offence that no wise believer would even contemplate, and particularly when Gods messenger has recited to him Gods precise revelations, enlightening him on this matter so as to take him from darkness into light.

Bu buyruq osmonlar va yer orqali tushadiki, mo‘minlarning qalblariga Xudoning xohlagan narsasini qila olish qudratiga ega ekanligiga ishonch joylashtirsin. Hech narsa Unga mushkul emas. U ham o‘zining buyuk mulkida hamma narsani biladi. Hech narsa Uning ilmidan qochmaydi, hatto qalbning eng yaxshi saqlangan sirlari ham.

This command descends through the heavens and the earth so that it implants in believers’ hearts the belief that God has the power to do what He wills. Nothing is beyond Him. He also knows everything throughout His great kingdom. Nothing escapes His knowledge, not even the best guarded secrets of the heart.

Ushbu haqiqat bu yerda ikki jihatdan dolzarbdir: birinchisi, talaq haqidagi bu hukmlarni hamma narsani biladigan Alloh bergan. U bu hukmlarni barcha holatlari, sharoitlari, manfaatlari va qobiliyatlarini bilgan holda chiqargan. Shu sababli ularga astoydil amal qilish lozim, chunki ular inson hayotiga eng mos keladi. Ikkinchidan, aynan bu hukmlarning ijrosi insonlarning vijdoniga havola qilingan. Shuning uchun Alloh Taolo ilmining kengligini, hamma narsadan, jumladan insonlarning his-tuyg'ulari va niyatlaridan xabardorligini anglash bunday vijdonlarni sezgir holda saqlaydi, chunki bu sohada Yaratgan Egadan qo'rqishdan muhimroq hech narsa yo'q.

This truth is relevant here in two ways: the first is that these rulings on divorce are given by God who knows everything. He has issued them knowing all their situations, circumstances, interests and abilities. Hence, they are better to be followed with diligence, for they are better suited for human life. Secondly, the implementation of these rulings in particular is left to peoples consciences. Therefore, realizing the extent of God’s knowledge and His awareness of everything, including peoples feelings and intentions, ensures that such consciences remain sensitive in an area where nothing is more important than fearing God Almighty.

Shunday qilib, sura ushbu hayratlantiruvchi ohang bilan yakunlanadi, bu esa odamlarning ongini tinglashga va itoat etishga tayyorlaydi. Barcha hamdu-sanolar ana shu qalblarni yaratgan Zotga xosdir, U qalblarga qanday ilhom berishni va ularga qanday ta'sir o'tkazishni biladi.

Thus the surah concludes on this awe-striking note, which also makes peoples minds ready to listen and obey. All praise is due to the Creator of these hearts who knows how to inspire and influence them.

At-Talaq (Ajralish) 1-12

Ajrashish jarayoni

Barcha holatlarda adolat

Ko'proq iddat davri haqida

Nafaqa va emizish

Talaqqa yondashuv

Itoatsizlarning taqdiri

Barcha narsani yaratgan Zot