"Shu tariqa bilan Biz ularning ba'zilarini ba'zilari orqali sinaymiz, toki ular: «Bizlar orasidan Xudo fazl-marhamat ko'rsatganlar shularmi?» desinlar". (53-oyat) Bu arab zodagonlarining mag'rur holda bergan savoli bo'lib, uning javobini Qur'on mukammal tarzda beradi: «Xudo shukr qiluvchilarni yaxshi bilmaydimi?» (53-oyat) Bu javob chuqur ma'noli. U aniq ko'rsatadiki, to'g'ri hidoyatga ergashish Xudo tomonidan shukr qilishini bilgan kishilarga berilgan mukofotdir. Shu tariqa ular ilohiy inoyatning ushbu jihati bilan sharaflanadilar. Bu ne'matga qilingan shukrona hech qachon yetarli bo'la olmaydi. Ammo Xudo bandalarining qila oladigan eng yaxshi ishini qabul qiladi va buning evaziga ularni mukofotlaydi. Uning mukofoti doimo haddan tashqari saxiy bo'ladi.
“It is in this way that We try some of them by means of others, so that they may say: Are these the ones upon whom God has bestowed His favour from among us?’“ (Verse 53) This is a rhetorical question asked by the arrogant Arab chiefs. The Qur’ān provides the perfect answer: “Does not God know best as to who is truly grateful?” (Verse 53) It is an answer loaded with pointed connotations. It clearly suggests that following right guidance is a reward given by God to those whom He knows to be truly grateful. In this way, they are favoured with this particular aspect of divine grace. No amount of gratitude is sufficient in return for this act of grace. God, however, accepts the best that His servants can do and rewards them for it. His reward is always exceedingly generous.
Javobda, iymonni qabul qilish inson yashaydigan jamiyatda ustun bo‘lishi mumkin bo‘lgan, odamlar tomonidan yaratilgan tizimlarga amal qiluvchi qadriyatlar bilan hech qanday aloqasi bo‘lmagan ne’mat ekanligi ham anglashiladi. Alloh uni shukr qiladigan deb bilgan kishilarga ato etadi, garchi ular kambag‘al bo‘lsa-da va hech qanday ta’sir kuchiga ega bo‘lmasa-da. Inson qadriyatlarining Alloh tarozisida hech qanday og‘irligi yo‘q.
The answer also suggests that accepting faith is a blessing that has nothing to do with the values that may prevail in any society following man-made systems. God bestows it on those whom He knows to be grateful for it, even though they may be poor and have no influence. Human values have no weight on God’s scales.
Xudoning o‘sha takabbur savolga bergan javobidan ayon bo‘ladiki, Uning inoyatiga sazovor bo‘ladigan kishilarni tanlashiga e’tiroz bildiradigan odamlarning bunday e’tirozi ularning chuqur johilligidan kelib chiqadi. Savolni beradiganlar shuni anglamaydilarki, Xudo bu marhamatni o‘zining mukammal bilimiga asoslanib ato etadi. Bandalari orasidan bunday marhamatga loyiq kimlar ekanligini faqat U biladi. Bunday johilona e’tirozlar esa e’tiroz bildiruvchilarning odobsizligidan ham darak beradi.
It is clear from God’s answer to that arrogant question that it is those people’s sheer ignorance that gives rise to their objection to the selection of people on whom God bestows His grace. Those who raise the question do not realise that God bestows this favour on the basis of His perfect knowledge. It is He who knows those who deserve such a favour from among His servants. Such ignorant objections also betray the objectors’ bad manners.
Xudo O‘z Elchisiga buyuradiki, Xudo fazl-marhamatiga sazovor qilgan, ya’ni dastlabki musulmonlar qatoriga kirgan kishilarni, Quraysh boshliqlari masxara qilgan o‘sha zotlarni, birinchi bo‘lib salomlashsin. Payg‘ambar ﷺ ularga xushxabar bersin: Xudo O‘zi zimmasiga olganki, ularga rahmat qiladi, ulardan jaholat tufayli biror yomon ish qilib qo‘ygan, so‘ngra tavba qilib, ahvolini tuzatganlarni kechiradi. “Oyatlarimizga iymon keltirganlar huzuringizga kelganda, ayting: ...
God commands His Messenger to be the one who starts by greeting those on whom God has bestowed the grace of being among the early Muslims; the very ones whom the Quraysh chiefs ridiculed. The Prophet is further commanded to give them the happy news that God has committed Himself to grant them His mercy, as He will forgive those among them who mend their ways after having committed any bad deed out of ignorance. “When those who believe in God’s revelations come to you, say:
Assalomu alaykum. Rabbingiz o‘zini rahm-shafqat ato etishga majbur qilgan: sizlardan kim bilmasdan yomon ish qilsa, so‘ng tavba qilib, yo‘lini tuzatsa, U albatta mag‘firat qiluvchi, rahmli zotdir». (54-oyat)
Peace be upon you. Your Lord has committed Himself to bestow grace and mercy: if any of you does a bad deed out of ignorance, and then repents and mends his ways, He will be much forgiving, merciful.” (Verse 54)
Ularga imon keltirish ne'matini ato etib va Qiyamat kunida yengil hisob-kitob berishni va'da qilib, Alloh ularni endi O'z rahmati bilan sharaflaydi. Darhaqiqat, U O'ziga iymon keltirganlarga rahm qilishni O'z zimmasiga oldi. U, shuningdek, Elchisi ﷺga ushbu va'dani ularga yetkazishni buyuradi.
Having given them the blessing of adopting the faith, and promised them easy reckoning on the Day of Judgement, God now honours them with His mercy. Indeed, He commits Himself to showing mercy to those who believe in Him. He also commands His Messenger (peace be upon him) to convey to them this commitment.
Allohning rahmati shunchalik keng-ki, u tavba qilib, o‘zini tuzatgan kishilar qilgan barcha yomon amallarning kechirilishini ta’minlaydi. Bu yerda zikr qilingan shart, ya’ni yomon amalning "nodonlik tufayli" qilinishi, olimlar tomonidan gunohlarning o‘zida mavjud bo‘lgan xususiyat sifatida talqin qilinadi. Insonning barcha gunohlari "nodonlik tufayli" qilinadi. Bu talqinga ko‘ra, mazkur bayon har bir yomon amalni o‘z ichiga oladi:
God’s grace is so plentiful that it ensures forgiveness of all bad deeds, once those who commit them repent and mend their ways. The qualification mentioned here, which describes a bad deed as being committed `out of ignorance’, is interpreted by scholars as intrinsic to committing sins. All human sins are committed `out of ignorance’. According to this interpretation, this statement includes every bad deed:
Kimki bu ishni qilgan bo‘lsa-yu, tavba qilib, o‘zini tuzatsa, u kechiriladi.
once the person who has done it repents and mends his ways, he will be forgiven.
Boshqa bayonlar ham bu talqinni qo'llab-quvvatlaydi, chunki ular tavba qilish va yaxshilik qilish natijasida kechirimning albatta kelishini ta'riflaydi. Bu esa Alloh zimmasiga olgan marhamatning amaliy namoyon bo'lishidir.
Other statements support this interpretation as they describe forgiveness as surely forthcoming upon repentance and doing well. This is the practical exercise of grace, which God has committed Himself to bestow.
Bu oyatlarning nozil bo‘lish sabablari haqidagi ba’zi rivoyatlarni bu yerda zikr qilish foydalidir. Qur’on bayonlari bilan birga, bu rivoyatlar Islomning inson hayotida qanday katta o‘zgarish yasaganini ko‘rsatadi. U insonga, aks holda erisha olmaydigan darajadan ancha yuqori bo‘lgan cho‘qqiga yetishga imkon beradi.
It is useful to mention here some of the reports about the circumstances which led to the revelation of these verses. Together with the Qur’ānic statements, these reports indicate the great departure Islam brought about in human life. It enables human beings to attain a summit far higher than any they would otherwise be able to reach.
At-Tabariy ibn Mas’ud orqali rivoyat qiladi: “Quraysh zodagonlaridan bir guruh Payg‘ambar ﷺ yonidan o‘tdi. U zot Makka jamiyatida maqomi past bo‘lgan musulmonlar guruhi bilan birga edi. Ular orasida Suhayb, Ammor, Bilol va Xabbob ham bor edi. Zodagonlar Payg‘ambar ﷺ ga dedilar: ‘Muhammad, siz o‘z qavmingizning shu kabilari bilan birga bo‘lishdan mamnunmisiz? Xudo o‘z inoyatini aynan shularga, bizlar orasidan ham emas, ato etganmi? Biz shularga ergashishimiz kerakmi? Ularni haydab yuboring, agar shunday qilsangiz, biz ham sizga ergashishimiz mumkin’.
Al-Ţabarī relates on the authority of Ibn Mas`ūd: “A group of Quraysh notables passed by the Prophet when he was with a group of Muslims who were of low status in Makkan society, including Şuhayb, `Ammār, Bilāl and Khabbāb. The notables said to the Prophet: `Muĥammad, are you happy to be with these from among your people? Are these the ones upon whom God has bestowed His favour from among us? Are we to follow these? Drive them away, for if you do so, we may follow you’.
So Allah... — no: God then revealed the verses of the Qur'an:
{Do not drive away those who call upon their Lord morning and evening, seeking only His pleasure.} (Verse 52) {Thus We try some of them by means of others, so that they say: "Are these the ones upon whom God has bestowed His favour from among us?" Does not God know best who is truly grateful?} (Verse 53)
Uzbek translation:
Shundan so'ng Xudo quyidagi Qur'on oyatlarini nozil qildi:
{Ertalab va kechqurun Parvardigoriga iltijo qiladiganlarni, faqat Uning roziligini istab, o'zingdan uzoqlashtirma.} (52-oyat) {Biz ularning ba'zilarini ba'zilari orqali shunday sinaymiz, toki ular: "Xudo bizning oramizdan ularga inoyat ato etganmi?" desinlar. Xudo shukr qiluvchilarni eng yaxshi biladi emasmi?} (53-oyat)
God then revealed the Qur’ānic verses which states: “Do not drive away those who call on their Lord morning and evening, seeking only to win His pleasure.” (Verse 52) “It is in this way that We try some of them by means of others, so that they may say: Are these the ones upon whom God has bestowed His favour from among us?’ Does not God know best as to who is truly grateful?”“ 14 (Verse 53)
At-Tabariy ham sahobiylardan Xabbob (roziyallohu anhu) rivoyat qilgan quyidagi xabarni keltiradi, bu xabar 52-oyatning nozil bo‘lishiga sabab bo‘lgan voqeaga oid:
Al-Ţabarī also attributes to Khabbāb, one of the Prophet’s Companions, the following report of the incident which led to the revelation of Verse 52:
Al-Aqro ibn Hābis Tamīm qabilasidan va `Uyayna ibn Hisn Fazār qabilasidan bir kuni Payg'ambar ﷺ ning Bilol, Suhayb, `Ammor, Xabbob va Arab jamiyatida hech qanday ta'sirga ega bo'lmagan boshqa kishilar bilan o'tirganini ko'rdilar. Ular bularga past nazar bilan qarashdi. Ular Payg'ambar ﷺ ga dedilar: "Biz arablar bizning yuksak mavqeimizni tan olishlari uchun sizdan bizga alohida vaqt belgilab berishingizni istaymiz. Arabistonning barcha chekkalaridan sizning huzuringizga vakillar kelmoqda, biz esa bunday kishilar bilan birga ko'rinishdan uyalamiz. Biz sizning oldingizga kelganimizda, ularga turib ketishlarini ayting. Biz ketganimizdan so'ng, xohlasangiz, ular bilan birga o'tirishingiz mumkin." Payg'ambar ﷺ rozi bo'ldilar. Ular dedilar: "Buni bizga yozma shaklda bera olasizmi?" Payg'ambar ﷺ yozuv materialidan bir varaq so'rab, `Alīy ga aynan shu narsani yozib berishni buyurdilar. Biz bir oz narida o'tirgan edik. Shunda Jabroil farishta quyidagi oyatlar bilan tushirildi: {Ertalab va kechqurun Rabbilariga iltijo qilib, faqat Uning rizosini istaydigan kishilarni haydab yuborma. Sen ularning hisobidan hech narsaga javobgar emassan, ular ham sening hisobingdan hech narsaga javobgar emaslar. Agar ularni haydab yuborsang, zolimlardan bo'lib qolasan. Biz shunday qilib, ba'zilarimizni boshqalar bilan sinab ko'rdik, toki ular: "Allohning fazlini bizdan ana shular ustiga qildimi?" desinlar. Alloh shukr qiluvchilarni eng yaxshi biladi emasmi? Oyatlarimizga iymon keltirganlar huzuringga kelganlarida, ayt: "Sizlarga salom bo'lsin! Rabbingiz o'z zimmasiga rahm-shafqatni olgan"} (52-54-oyatlar). Payg'ambar ﷺ varaqni tashlab yubordilar va bizni chaqirdilar. Biz uning oldiga bordik va u dedi: "Sizlarga salom bo'lsin! Rabbingiz o'z zimmasiga rahm-shafqatni olgan".
Al-Aqra ibn Ĥābis of the tribe of Tamīm and `Uyaynah ibn Ĥişn of the Fazār once found the Prophet sitting with Bilāl, Şuhayb, `Ammār, Khabbāb and others who commanded no influence in Arabian society. They looked on them with contempt. They said to the Prophet: “We would like you to establish a special time for us so that the Arabs will recognize our high position. Delegations come to you from all parts of Arabia and we feel ashamed to be seen with such people. When we come to see you, tell them to leave. When we depart, you may sit with them if you wish.” The Prophet agreed. They said: “Could you put this in writing for us.” The Prophet asked for a sheet of writing material and called `Alī to write the same down. We were sitting a little further away. Then Gabriel, the angel, was sent down with these verses: “Do not drive away those who call on their Lord morning and evening, seeking only to win His pleasure. You are in no way accountable for them, just as they are in no way accountable for you. Should you drive them away, you would be among the wrongdoers. It is in this way that We try some of them by means of others, so that they may say: Are these the ones upon whom God has bestowed His favour from among us?’ Does not God know best as to who is truly grateful? When those who believe in God’s revelations come to you, say: ‘Peace be upon you. Your Lord has committed Himself to bestow grace and mercy.’“ (Verses 52-4) The Prophet dropped the sheet and called us. We went to him and he said: “Peace be upon you. Your Lord has committed Himself to bestow grace and mercy”.
Shundan keyin biz u zot bilan birga o'tirar edik. U zot ketmoqchi bo'lganda, o'rnidan turib ketar edi. Ammo shundan so'ng Alloh uning ustiga quyidagi oyatni nozil qildi: "Ertalab va kechqurun Robbilariga, Uning roziligini istab, duo qiladigan kishilar bilan birga o'zingni sabr-toqatli tut. Dunyo hayotining ziynatini istab, ko'zlaring ulardan boshqa tomonga o'tmasin." (18:28) Shundan keyin Alloh Elchisi ﷺ biz bilan birga o'tiradigan bo'ldi. Odatdagi ketish vaqti kelganda, u zot ketishini xohlasa, ketishi uchun biz avval turib ketardik.15
Thereafter, we used to sit with him. When he wished to leave, he would stand up and go. But then God revealed to him the verse: “Contain yourself in patience with those who call on their Lord morning and evening, seeking His countenance. Let not your eyes pass beyond them in quest of the beauties of the life of this world.” (18: 28) After that God’s Messenger would sit with us. When it was his usual time to leave, we would leave first so that he could leave, if he so wished.15
Men shuni ham qo'shishim mumkinki, Ibn Kasirning e'tirozi balki ko'proq asosli, chunki Payg'ambar ﷺ hali Makkada bo'lganida boshqa qabilalardan kelgan hojilar bilan uchrashish uchun borar edi. Ushbu rivoyatda zikr qilingan arab elchilarini esa u zot faqat Madina davrining oxirida qabul qilgan. — Tahririyat izohi.
I may add that Ibn Kathīr's objection is perhaps more valid, because when the Prophet was still in Makkah he went to meet pilgrims from other tribes. He did not receive Arab delegations referred to in this report until late in his Madinan period. — Editor's note.
Bu oyatlar nozil bo‘lganidan keyin Payg‘ambar ﷺ ularni ko‘rganida, har safar ularga salom berishda doim birinchi bo‘lardi. U shunday derdi: “Ummatim orasida shunday kishilarni yaratgan Allohga hamd bo‘lsinki, men ularga birinchi bo‘lib salom berishga buyurilganman”.
Subsequent to the revelation of these verses, the Prophet would always be the first to greet them, every time he saw them. He would say: “Praise be to God who has made among my followers some people whom I am ordered to be the first to greet”.
Muslim rivoyat qilgan ishonchli xabarda aytilishicha, Abu Sufyon Salmon, Suhayb, Bilol va boshqalar yonidan o‘tdi. Ular dedilar: “Xudoning qilichlari bu Xudoning dushmanidan hali o‘z haqqini olmadi.” Abu Bakr dedi: “Quraysh yetakchisi haqida shunday deysizlarmi?” So‘ng bu gapni Payg‘ambarga ﷺ yetkazdi. Payg‘ambar ﷺ dedi: “Abu Bakr, sen ularni ranjitgan bo‘lishing mumkin. Agar shunday bo‘lsa, demak, sen Robbingni ranjitgan bo‘lasan.” Shundan so‘ng Abu Bakr ularning oldiga borib dedi: “Birodarlar! Men sizlarni ranjitdimmi?” Ular dedilar: “Yo‘q.
An authentic report related by Muslim mentions that Abū Sufyān passed by Salmān, Şuhayb, Bilāl and others. They said: “The swords of God’s soldiers have not taken their dues from this enemy of God.” Abū Bakr said: “Do you say this about the leader of the Quraysh?” He then mentioned this to the Prophet who said: “Abū Bakr, you may have offended them. If you have, then you have offended your Lord.” Abū Bakr then went to them and said, “Brothers! Have I offended you?” They said, “No.
"Alloh sizni kechirsin, birodar."
May God forgive you, brother.”