Haqiqiy Rahmon bandalari — yer yuzida xokisorlik bilan yuradigan va johil kishilar ularga murojaat qilganda: "Salom", deb javob beradigan kishilardir. (63-oyat)
The true servants of the Most Merciful are those who walk gently on earth, and who, whenever the ignorant address them, say: ‘Peace.’ (Verse 63)
Haqiqiy bandalarning birinchi xislati shundaki, ular sokin yuradilar, hech qanday sun'iylik, ko'rsatmachilik yoki kibr-havo izhori bo'lmaydi. Inson qiladigan har bir harakat kabi, yurish ham odamning shaxsiyati va his-tuyg'ularini ifodalaydi. Jiddiy, xotirjam va sog'lom shaxsiyat o'zini yurish tarzi orqali namoyon qiladi. Bunday odam jiddiyat va xotirjamlik bilan yuradi, bu esa maqsadining aniqligini va kuchini aks ettiradi.
The true servants’ first feature is that they walk gently, with no affectation, pretension, or display of arrogance. Like every movement man makes, walking delivers an expression of one’s personality and feelings. A serious, reassured and sound personality demonstrates itself through its gait. A person of this type walks with an air of seriousness and reassurance, reflecting clarity of purpose and strength.
"Yer yuzida vazmin yurish" degani mo'minlar boshlarini egib, o'zlarini ojiz va yordamsiz ko'rsatishlari emas, deb tushunadigan ba'zi kishilar bu bilan o'zlarining Allohdan qo'rqqanliklarini namoyon qilaman deb o'ylashadi! Allohning Elchisi ﷺ yurganlarida oldinga engashib yurardilar. U zot eng tez va eng yaxshi yuradigan, vazminlik bilan yurardilar.
To walk gently on earth’ does not mean that believers hang their heads down, affecting weakness and lack of support, as understood by some of those who think that by so doing they show themselves to be God-fearing! God’s Messenger used to bend forward when he walked. He was the fastest and best walker, with an air of serenity.
Abu Hurayra rivoyat qiladi: "Men Alloh elchisidan ko'ra go'zalroq odamni hech ko'rmaganman: go'yo quyosh uning yuzida aks etgandek edi. Men Alloh elchisidan tezroq yurgan odamni ham hech ko'rmaganman. Go'yo yer u zot uchun qisqarib qolgandek edi. [Biz u zot bilan birga yurganimizda] biz o'zimizning eng yaxshi kuchimizni sarflardik, lekin u zot eng xotirjam bo'lardi."
Ali ibn Abu Solib tasvirlaydi: "Payg'ambar yurganda oldinga egilardi, go'yo pastlikka tez tushayotgandek."
Xudoning haqiqiy bandalari o'zlarining jiddiy va vazmin yondashuvlarida hamda jiddiy masalalarga e'tiborlarida boshqa odamlarning bema'niliklari va ahmoqliklari bilan bosh qotirmaydilar. Ular bunday odamlar bilan befoyda bahslarga vaqt yoki kuchlarini sarflamaydilar. Ular bahs uchun bahs yuritadigan odamlar bilan munozara qilish samarasiz ekanini biladilar. Shuning uchun, "jaholatpesha kishilar ularga murojaat qilganda, [ular] aytadilar:"
Abū Hurayrah reports: “I have never seen anyone more handsome than God’s Messenger: he looked as if the sun was reflected in his face. And I have never seen anyone who walked faster than God’s Messenger. It was as though the earth would shrink for him. [As we walked with him] we would put in our best effort, but he was most relaxed.” `Alī ibn Abī Ţālib describes: “When the Prophet walked he bent forward, as though he was walking quickly downhill.” In their serious and dignified approach, and in their attention to serious concerns, God’s true servants do not bother themselves with other people’s absurdities and stupidities. They do not waste their time or energy in futile arguments with such people. They recognize that engaging in an argument with people who argue for argument’s sake is fruitless. Hence, “whenever the ignorant address them, [they] say:
“Tinchlik bo‘lsin.” (63-oyat) Ammo bu hech qanday holda zaiflik yoki qobiliyatsizlik alomati emas. Bu shunchaki ulug‘vor yondashuv bo‘lib, u ularga noloyiq ishlarga vaqt va kuch sarflashga yo‘l qo‘ymaydi.
Peace.” (Verse 63) But this is by no means a sign of weakness or lack of ability. It is simply a dignified approach which does not permit them to waste time and energy over what is unbecoming of the honourable.
Ular kunduzi boshqa odamlar bilan birga bo‘lganlarida shunday yo‘l tutadilar. Kechasi esa ular Xudodan qo‘rqishlarini namoyon etadilar: Xudo oldida hayiqadilar va Uning azobidan cho‘chiydilar.
Such is their conduct in daytime when they are with other people. At night they reflect their God-fearing nature, as they stand in awe of God and fear His punishment.
Ular Rabbilari oldida sajda qilib va qiyom turib, tunning ko'p qismini ibodat bilan o'tkazadilar; ular shunday duo qiladilar: "Ey Rabbimiz, bizdan jahannam azobini qaytar, chunki uning azobi doimiy halokatdir; u albatta yomon qarorgohdir va dahshatli joydir." (64-66-oyatlar)
Who stay up far into the night in adoration of their Lord, prostrating themselves and standing; who pray: ‘Our Lord, avert from us the suffering of hell, for the suffering it causes is indeed a dire torment; it is indeed an evil abode and a terrible station. (Verses 64-66)
Ushbu surada musulmonlar namozda bajaradigan ikki asosiy harakat, ya'ni sajda qilish va qiyom turish ta'kidlangan. Shu tariqa u ularning tunning chuqur qatlamida, boshqalar uyquda mast bo'lganda qilgan amallarini aks ettiradi. Xudoning bunday haqiqiy bandalari sajdada va Rabblari oldida qiyomda turgan holda tunni o'tkazadilar va o'zlarini butunlay Unga bag'ishlaydilar. Ular yotoqda emasligidan tashvishlanmaydilar, chunki ularda uyqu bera olmaydigan darajada ko'proq rohat, kuch va baxt beradigan narsa bor. Ular Rablariga yaqin bo'lish, Unga butun vujudlari bilan murojaat qilish bilan band bo'ladilar. Shuning uchun odamlar qiyomda turib va sajda qilib ibodat qilayotganlarida uxlab yotadilar. Boshqa odamlar yer yuzidagi mavqelari haqida qayg'uradilar, bu haqiqiy Xudo bandalari esa Eng Mehribon Zotning arshiga nazar tikadilar.
The sūrah highlights here the two main movements Muslims perform in prayer, namely prostration and standing up. Thus it reflects their action in the depth of the night, when others are fast asleep. Such true servants of God stay up prostrating themselves and standing before their Lord, addressing themselves completely to Him. They are not concerned about not being in bed, because they have something that they enjoy, giving them far more comfort, energy and happiness than sleep can ever give. They are preoccupied with being close to their Lord, addressing Him with all their being. Hence, people go to sleep while they pray standing and prostrating themselves. Other people are concerned with their position on earth while these true servants of God look up to the throne of the Most Merciful.
Ularning namozlarida, uning barcha harakatlari bilan birga, ichki his-tuyg'ulari ham to'liq, ular Rabblarini to'liq anglaydilar, Uning g'azabiga uchrashdan va shu sababli Uning azobidan qo'rqadilar.
In their prayers, with all its movements, and all their inner feelings, they are fully conscious of their Lord, fearing to incur His displeasure and so His punishment.
Shunday qilib ular Unga iltijo qilib deydilar: “Parvardigorimiz, bizdan do‘zaxning azobini qaytar, chunki uning azobi haqiqatan ham halokatli ozoblardir; u haqiqatan ham yomon maskan va dahshatli turar joydir”. (65–66-oyatlar) Ular do‘zaxni ham, uning azobini ham ko‘rmaganlar, lekin unga iymon keltiradilar. Ular uni Qur’ondagi va Payg‘ambar ﷺ hadislaridagi tavsiflariga ko‘ra tasavvur qiladilar. Shunday ekan, ulardan do‘zaxdan haqiqiy qo‘rqish — to‘g‘ri imonning mevasidir.
Thus they appeal to Him: “Our Lord, avert from us the suffering of hell, for the suffering it causes is indeed a dire torment; it is indeed an evil abode and a terrible station.” (Verses 65- 66) They have not seen hell or its suffering, but they believe in it. They also visualize it according to its descriptions in the Qur’ān and in the Prophet’s statements. Thus their genuine fear of it is the fruit of true faith.
Ular o'z Parvardigorlariga eng kamtarona va eng jiddiy ravishda duo qilib, do'zaxdagi azoblarini aynitishini so'raydilar.
Humbly and most seriously they pray to their Lord to avert their suffering in hell.
Ular faqat tunning bir qismini ibodat bilan, sajda qilib va namozda qiyomda turib o'tkazgani uchun o'zlarini xavfsiz his qilmaydilar. Ularning Allohdan qo'rquvchi tuyg'usi ularga qilgan ishlarini oz ko'rsatadi va doimo zarur bo'lganidan kam qilayotganlarini his qildiradi.
They do not feel safe simply because they spend part of the night in worship, prostrating themselves and standing in prayer. Their God-fearing sense makes them think little of what they do, feeling always that they fall short of what is needed.
Shuning uchun ular Xudoning rahmatini va mағfiratini so‘rab duo qiladilar, toki U ularni do‘zax azobidan asrasin.
Hence, they pray for God’s grace and forgiveness so that He spares them the punishment of hell.
Bu tavsif jahannam har bir insonni o'z ichiga olmoqchi bo'layotganini, uning darvozalari ochiq va qo'llari cho'zilgan holda ularni tutib olishga urinayotganini anglatadi. Allohning haqiqiy bandalari ibodat bilan kechasi uzoq vaqt uyg'oq turadi, undan qo'rqadi va Rabbilariga eng samimiy tarzda ularni bunday azobdan asrashni iltijo qiladi. Duolarini bayon qilar ekan, ular qo'rquvdan titraydilar: "Albatta, u doimiy azobdir." (65-oyat) U o'z qurboniga hech qanday qochish imkonini qoldirmay o'rab oladi. Aynan shu uni haqiqatan ham dahshatli qiladi. Bundan tashqari, "U yomon qarorgoh va dahshatli makondir." (66-oyat) Yashash va turar joy sifatida jahannamdan yomonroq makon bo'lishi mumkinmi? Odam olov ichida qanday joylasha oladi? Doimiy yonib turadigan joyda qanday qilib yashash mumkin?
This description implies that hell tries to engulf every human being, with its gates open and hands outstretched trying to grab them. God’s true servants who stay up far into the night in their devotion fear it and appeal most sincerely to their Lord to spare them from such punishment. As they address their prayer, they shiver with fear: “for the suffering it causes is indeed a dire torment.” (Verse 65) It engulfs its victim, not allowing them any room for escape. This is what makes it dire indeed. Moreover, “it is indeed an evil abode and a terrible station.” (Verse 66) Could there be a worse station than hell as a place of abode and settlement? How can anyone settle within the fire? How can there be an abode in a place of continuous burning?