Sūra endi yangi bosqichni boshlaydi: haqiqatni samimiy izlaydigan va unga amal qiladiganlarning holatini bayon etadi. Ularning ongi ravshan, yondashuvi to‘g‘ri va niyatlari xolis. Ular avvalgi kitoblarga ega bo‘lgan xalqdan bo‘lib, Qur’ondan xabar topgan kishilardir. Qur’on ularning uni eshitgandan keyingi munosabatini shunday hikoya qiladi.
The sūrah now begins a new round, presenting the case of those who sincerely look for the truth and abide by it. They have clear minds, sound approach and sincere intentions. These are a group from the people of earlier revelations who came to know of the Qur’ān. The Qur’ān thus tells of how they approached it once they had heard it.
Ularga oldin Kitob bergan kishilar bu (Qur'on)ga iymon keltiradilar. Ularga u o'qilganda, deydilar: "Biz unga iymon keltirdik, chunki u Rabbimiz tomonidan kelgan haqiqatdir. Biz bundan oldin ham itoatkor bo'lganmiz." Ular sabr qilganliklari, yomonlikni yaxshilik bilan qaytarganliklari va Biz ularga rizq qilib bergan narsadan infoq qilganliklari uchun, mukofotlari ikki marta beriladi. Ular behuda so'zni eshitganlarida, undan yuz o'girib: "Bizga amallarimiz, sizga amallaringiz", deydilar.
Those to whom We sent the book before this believe in it, and when it is recited to them, they say: ‘We believe in it, for it is the truth from our Lord. Indeed even before this have we submitted ourselves to Him. These are the ones who shall be given their reward twice for having been patient in adversity, having repelled evil with good, and having spent in charity out of what We have provided for them. And whenever they hear frivolous talk they turn away from it and say: ‘To us our deeds and to you yours.
Tinchlik sizga bo'lsin! Biz johil kishilar bilan hech narsa qilmaymiz.” (52-55-oyatlar)
Peace be to you! We will have nothing to do with ignorant folk.’ (Verses 52-55)
Sa`īd ibn Jubayr aytadiki, bu oyatlar Negus tomonidan yuborilgan 70 nafar ruhoniy haqida gapiradi.
Sa`īd ibn Jubayr mentions that these verses speak about 70 priests sent by Negus.
Ular Payg'ambar ﷺ bilan uchrashganda, u ularga Yo Sin surasini, 36-surani, boshidan oxirigacha o'qib berdi.
When they met the Prophet he recited to them Sūrah 36, Yā Sīn, from start to finish.
Ular bu oyatlarni eshitib yig'lab yuborishdi va shu zahoti Islomga iymon keltirishdi. Ushbu oyatlar ularning qilgan ishini tasdiqlaydi.
They were in tears as they listened to it and then immediately declared their belief in Islam. These verses confirm what they did.
Muhammad ibn Isĥāq Payg'ambar ﷺ haqida o'z tarjimai holida shunday rivoyat qiladi:
Muhammad ibn Isĥāq reports in his biography of the Prophet:
Payg'ambar Makkada hali bo'lganlarida, Habashistonda uning haqida eshitgan taxminan 20 nafar nasroniy uning huzuriga kelgan. Ular uni masjidda topishdi va uning e'tiqodi haqida so'rab, uning yonida o'tirishdi. Quraysh orasidagi bir qancha kofirlar esa Ka'bа atrofidagi odatiy yig'ilish joylarida o'tirgan edi.
When the Prophet was still in Makkah, some 20 Christians came to him after they had heard about him in Abyssinia. They found him in the Mosque, and they sat with him asking him about his faith. A number of unbelievers from the Quraysh were sitting in their normal gathering places around the Ka`bah.
Nasroniylar savollarini tugatgach, Payg'ambar ﷺ ularni Islomga iymon keltirishga chaqirdi va ularga Qur'ondan bir qismini o'qib berdi. Ular Qur'onni tinglab, ko'zlaridan yosh oqdi. Ular darhol Payg'ambarning ﷺ chaqiriqiga javob berib, Xudoga iymon keltirganliklarini va Muhammad ﷺ Xudoning haqiqiy Elchisi ekanini e'lon qilishdi. Ular Muhammadning ﷺ muqaddas kitoblarida tasvirlangan sifatlarga to'liq mos kelganini tasdiqladilar. Ular u zotdan ketish uchun turganlarida, Abu Jahl va Quraysh kofirlarining bir qismi ularning yo'lini to'sib, ularni tanbeh berib dedilar: "Qanday yomon maslahat berdingiz! Qavmingiz sizni bu odam haqida ma'lumot olish uchun yubordi, lekin siz u bilan zo'rg'a o'tirib ulgurmasdingizki, dinингizni tark etib, uning da'volarini qabul qildingiz. Biz sizlarnikidan ahmoqroq vakillik hech ko'rmaganmiz." Vakillik a'zolari javob berdilar: "Sizlarga tinchlik tilaymiz va sizlar bilan behuda bahsga kirishmaymiz. Biz o'zimiz tanlagan yo'lga ergashamiz, siz esa o'zingiz tanlagan yo'lga ergashasiz. Bizga taklif qilingan yaxshilikdan foydalanishda biz sustkashlik qilmadik." Rivoyat qilinishicha, bu nasroniylar vakilligi Najron aholisidan edi.
When the Christians finished their questions, the Prophet called on them to believe in Islam and read some of the Qur’ān to them. When they listened to the Qur’ān, they were in tears. They immediately responded to the Prophet’s call, declared their belief in God and that Muhammad was truly God’s Messenger. They confirmed that he met the description they had of him in their Scriptures. When they rose to leave him, Abū Jahl and a number of the Quraysh unbelievers intercepted them, and reproached them, saying: “How ill advised you are! Your people sent you here to get information about this man; yet you hardly sat with him before you abandoned your faith and accepted his claims. We have never seen a more stupid delegation than yours.’ Members of the delegation replied: “We wish you peace, and we will not engage in futile argument with you. We follow what we choose and you follow what you choose. We have not been slow to take advantage of the good that has been offered us.’ It is reported that this Christian delegation was from the people of Najran.
Alloh eng yaxshi biladi, qaysi rivoyat aniqroq. Shuningdek, aytilishicha, Qur’oni karimning quyidagi oyatlarida: “Bundan avval kitob berganlarimiz unga iymon keltiradilar...” (52-oyat) aynan ular nazarda tutilgan. Biroq men al-Zuhriydan bu oyatlar kimlar haqida ekani to‘g‘risida so‘raganimda, u menga shunday dedi: “Ulamolarimizdan ko‘p eshitganman, ular Najoshiy [Alloh undan rozi bo‘lsin] va uning kishilari haqida gapiradi. Xuddi shunday, 5-sura, “Moida” surasidagi quyidagi oyatlar ham ularga tegishli: “Albatta, sen iymon keltirganlarga eng ko‘p adovat qiluvchilar yahudiylar va mushriklar ekanini ko‘rasan; iymon keltirganlarga muhabbatda eng yaqin kishilarni esa, “Biz nasroniymiz”, deganlar ekanini ko‘rasan. Bu ularning orasida ruhoniylar va rohiblar borligi, ular kibrga berilmagani uchundir. Ular Rasulga nozil qilinganini eshitganlarida, haqiqatni tanib olganliklari sababli, ko‘zlaridan yosh oqqanini ko‘rasan. Ular aytadilar:
God knows best which report is more accurate. It is also stated that it is they that are referred to in the Qur’ānic verses starting with: “Those to whom We sent the book before this believe in it...” (Verse 52) However, I asked al-Zuhrī about these verses and of whom they speak. He said to me: “I have often heard from our scholars that they speak of Negus [may God be pleased with him] and his men, as also the verses in Sūrah 5, The Repast, which read: “You will certainly find that, of all people, the most hostile to those who believe are the Jews, and those who associate partners with God; and you will certainly find that the nearest of them in affection to the believers are those who say, “We are Christians.” This is so because there are priests and monks among them and because they are not given to arrogance. When they listen to what has been revealed to God’s Messenger, you see their eyes overflow with tears because of the Truth they recognise. They say:
"Parvardigorimiz, biz iymon keltirdik; bizni haqiqatga guvohlik beruvchilar qatoriga yozib qo‘y."
“Our Lord, we do believe; so enrol us among those who bear witness to the truth.
Biz Robbimizning bizni solihlar qatoriga kiritishini chin dildan umid qilar ekanmiz, qanday qilib Allohga va bizga kelgan haqiqatga ishonmay qolishimiz mumkin?" Shunday iltijolari uchun Alloh ularni ostidan daryolar oqib turadigan, u yerda abadiy qoladigan jannatlar bilan mukofotlaydi. Yaxshilik qiluvchilarning mukofoti mana shudir. Kufr keltirib, oyatlarimizni yolg'onga chiqarganlar esa alangali o'tga mahkumdirlar.» (5: 82-86)
How could we fail to believe in God and the truth that has come to us when we dearly hope that our Lord will admit us among the righteous?” And for this their prayer God will reward them with gardens through which running waters flow, where they will abide. Such is the reward of those who do good; while those who disbelieve and deny Our revelations are destined for the blazing fire.” (5: 82-86)
Ushbu oyatlar qaysi guruh haqida gapirmasin, Qur’on inkor etuvchilarni ularga yaxshi ma’lum bo‘lgan bir voqeaga qaratmoqda. Shu tariqa u ularga aniq ko‘ra oladigan odamlarning Qur’onni qanday qabul qilishi namunasini ko‘rsatadi: ular unga qanday javob berishadi, uning haqiqatini qanday tan olishadi va u o‘zlarining Kitoblari bilan qanday mos kelishini. Ular haqiqat bilan o‘rtalarida istak yoki kibr kabi hech qanday to‘siqqa yo‘l qo‘ymaydilar.
Whichever group of people these verses speak about, the Qur’ān is referring the unbelievers to a particular event which they knew about. It, thus, presents to them an example of how people with clear vision receive the Qur’ān. How they respond to it, recognize its truth and how it accords with their own Scriptures. They do not allow any impediment, whether desire or pride, to stand between them and its truth.
Bundan tashqari, ular johil kishilar ularning yo'lida qo'ygan har qanday qiyinchilikka sabr qilishga tayyor.
Furthermore, they are prepared to put up with any difficulty the ignorant put in their way.
“Bu(dan) oldin kitob bergan kishilar unga iymon keltiradilar.” (52-oyat) Bu haqiqatligini tasdiqlovchi belgilardan biridir. Barcha ilohiy vahiylar bir-biriga mosdir. Oldingi vahiylar bilan tanish bo‘lgan kishilar so‘nggi vahiylarning haqligini tan oladi va ularga iymon keltirishga tayyor bo‘ladi, chunki ularning barchasi Xudodan kelganini biladi.
“Those to whom We sent the book before this believe in it.” (Verse 52) This is one of the signs confirming its truth. All divine revelations are consistent. People who have been familiar with earlier revelations recognize the truth of the latest ones and are ready to believe in them, knowing that they all stem from God.
“Va u ularga o‘qib eshittirilganda, ular: «Biz unga iymon keltirdik, chunki u Robbimiz tomonidan kelgan haqiqatdir. Darhaqiqat, buningdan oldin ham biz Unga bo‘ysunuvchilar edik», deydilar” (53-oyat). Qur’on shunchalik ravshanki, uni faqat o‘qib berish kifoya, va haqiqatdan biroz tajribasi bo‘lgan bu kishilar uning aynan o‘sha manbadan kelganini aniq bilishadi. Shunday qilib, ular bu haqiqatdan xotirjam bo‘ladilar, chunki u Undan – Allohdan boshqa hech kimdan emasligini biladilar: «U Robbimiz tomonidan kelgan haqiqatdir. Darhaqiqat, buningdan oldin ham biz Unga bo‘ysunuvchilar edik». Allohga bunday bo‘ysunish har bir dinning markaziy masalasidir.
“And when it is recited to them, they say: ‘We believe in it, for it is the truth from our Lord. Indeed even before this have we submitted ourselves to Him.’” (Verse 53) The Qur’ān is so clear that it needs only to be read out and these people who have had some experience of the truth know for certain that it comes from the same source. Thus, they are reassured, knowing that it comes from none other than God: “It is the truth from our Lord. Indeed, even before this have we submitted ourselves to Him.” Such submission to God is the central issue of every faith.
Allohga o‘zini to‘liq topshirgan va Qur’on o‘qilganda unga iymon keltirgan kishilar — ular sabr-bardosh ko‘rsatganlari uchun ikki marta mukofotlanadilar. (54-oyat) Bu — Allohga to‘liq taslim bo‘lgan holda qilingan sabr-bardoshdir, va aynan shu islom so‘zining ma’nosidir. U nafsoniy istak va tana lazzatlaridan yuqori ko‘tarilishni talab qiladi, toki haqiqiy yo‘lga ergashilsin. Ular haqiqiy musibatlarga chidagani uchun ikki baravar ajr oladilar. Eng og‘ir musibat — istak, shahvat va og‘ishishga qarshi kurashdir. Ular bunday barcha holatlarda sabr ko‘rsatdilar, shuningdek, kofirlarning masxarasi va qiyinchiliklari oldida ham qat’iy turdilar.
Those who have already submitted themselves to God, and who believe in the Qur’ān when it is recited to them “are the ones who shall be given their reward twice for having been patient in adversity.” (Verse 54) It is their perseverance with self-surrender to God in its fullest sense, which is the meaning of Islam. It requires rising above desire and carnal pleasure, in order to follow the true path. They gain a double reward because of their perseverance in the face of real adversity. The most difficult adversity is that of contending with desire, lust and deviation. They have shown their patience in all such circumstances, as well as perseverance in the face of the unbelievers’ ridicule and hardship.
Yaxshi mo'minlar esa bundan ham ko'proq ish qiladilar, chunki ular "yomonlikni yaxshilik bilan qaytaradilar".
Good believers, however, do more than that for they also “repel evil with good’.
Bu aslida jismoniy va ruhiy qiyinchiliklarga chidashdan ham og‘irroqdir.
This is indeed harder than perseverance in the face of physical and mental hardship.
Bu shaxsiy kibr-havo va masxaraga javob qaytarish hamda jismoniy zararning o‘chini olish istagidan yuqori turishni anglatadi. Shuningdek, bir pog‘ona yuqoriga ko‘tarilib, yomonlikka go‘zallik bilan javob berish uchun xayrixohlik munosabatini qabul qilishni ham o‘z ichiga oladi. Bu buyuklik cho‘qqisiga faqat Xudo bilan muomala qilayotganini his etadigan, Uning roziligini izlaydigan yaxshi mo‘minlargina erisha oladilar. Shu sababli ular sabr-toqat qiladilar va qanoatlanish tuyg‘usini yo‘qotmasdan chidamlilik ko‘rsatadilar.
It means rising above personal pride and the desire to reply to ridicule and avenge physical injury. It also entails rising a step higher and adopting a benevolent attitude so as to answer what is foul with that which is decent. This is a height of greatness only achieved by good believers who feel that they are dealing with God, and who look for His acceptance. Hence, they forbear and persevere without losing their feeling of contentment.
“Va Biz ularga rizq qilib bergan narsalardan sadaqa qilganlar.” (54-oyat) Bu yerda sura, ular boshqalarga bo‘lgan mehr-shafqatlarini ta’kidlaganidan so‘ng, pul bilan sadaqa qilishlarini zikr qiladi. Shaxsiy va moddiy saxovatning ikki turi bir manbadan kelib chiqadi: bu manba mo‘min kishini shaxsiy istaklardan yuqori ko‘tarilib, dunyoviy qadriyatlardan ustun turgan narsalarni qadrlashga yetaklaydi. Qur’oni Karimda ikkalasi ko‘pincha birga zikr etiladi.
“And having spent in charity out of what We have provided for them.” (Verse 54) Here the sūrah mentions their being charitable with money after having emphasized their kindness to others. These two types of generosity, the personal and the financial, spring from the same origin, one which makes a believer rise over personal desire so as to treasure what is higher than earthly values. Both are often mentioned together in the Qur’ān.
Imonida mustahkam bo'lgan odamlarda yana bir fazilat namoyon bo'ladi: ular Allohga bo'ysunishlari natijasida boshlariga tushgan har qanday mashaqqatga sabr bilan chidaydilar. {Ular bekor so'zlarni eshitganlarida, undan yuz o'girib: "Bizga amallarimiz, sizlarga amallaringiz bor..." deyishadi.}
People who are content with their faith also display another quality: namely, bearing patiently whatever hardship comes their way as a result of their self- surrender to God: “And whenever they hear frivolous talk they turn away from it and say:
“Bizga o‘z amallarimiz, sizga o‘z amallaringiz. Sizlarga salom! Biz johil kishilar bilan aloqamiz yo‘q”.“ (55-oyat) Befoyda, bekorchi gap vaqtni behuda o‘tkazadi, dil va ongga na foyda, na bilim beradi. Bu kabi qo‘pol so‘z odamning og‘zida yomon ta’m qoldiradi. Gap ro‘ todirda bo‘lgan odamga qaratilganmi yoki u yo‘qligida gapirilganmi, farqi yo‘q.
‘To us our deeds and to you yours. Peace be to you! We will have nothing to do with ignorant folk.’“ (Verse 55) Frivolous, idle talk kills time without benefit or knowledge to heart or mind. It is the sort of vulgar language that leaves a bad taste in one’s mouth. It is the same whether it is addressed to someone who is present or spoken about when that person is absent.
Imonli qalblar bunday bekor gaplarni gapirmaydi va tinglamaydi. Ular o‘z imonlarining talablari bilan band bo‘lib, uning nuri va poklig‘ida huzur topadilar:
Believing hearts do not engage in such idle talk, nor do they listen to it. They are preoccupied with the requirements of their faith, revelling in its light and purity:
"Va ular bekorchi gapni eshitganlarida, undan yuz o'girib ketadilar." Ular unga o'xshab javob qaytarishga undalmaydilar. Bekorchi, behuda gap bilan mashg'ul bo'lganlarga qo'shilmaydilar va ular bilan so'kishib-haqorat aytishga kirishmaydilar. Aksincha, norozi bo'lganlarni o'z holiga tashlab qo'yadilar va odobli, tinch munosabatni saqlaydilar: "Bizga bizning amallarimiz, sizlarga sizlarning amallaringiz. Sizlarga salom bo'lsin." (55-oyat) Shunday qilib, ular eng yuksak odob me'yorini saqlab, yaxshi duo aytadilar, lekin bunday xulq-atvorda ishtirok etishni istamasliklarini aniq bildiradilar: "Biz johil odamlar bilan aloqamiz yo'q." (55-oyat) Biz qimmatli vaqtimizni behuda sarflashni, ularning bekorchi gaplariga javob berib o'tirishni yoki hatto ularni tinglashni istamaymiz.
“And whenever they hear frivolous talk they turn away from it.” They are not provoked to reply in kind. They neither join those who are given to frivolous, idle talk nor enter into a slanging match with them. Instead, they leave malcontents alone, maintaining an attitude of decency and peace: “To us our deeds and to you yours. Peace be to you.” (Verse 55) Thus, they observe the highest standard of propriety, saying a kindly prayer, but making clear that they do not wish to share in such behaviour: “We will have nothing to do with ignorant folk.” (Verse 55) We do not wish to waste our precious time, match them in their idle talk, or even listen to it.
Bu imon beradigan xotirjamlikning yorqin tasviridir. U mo''minni befoyda narsalardan yuqori turgan, shu bilan birga mehribon va xayrixoh munosabatini saqlab qolgan holda ko''rsatadi. Islom odoblariga amal qilishni istagan kishi uchun u aniq yo''l chizib beradi. Johillar bilan hech qanday aralashuv yo''q. Bor narsa — ularning kamchiliklarini kechirib yuboradigan va ularga, garchi ular xafa qilishni niyat qilgan bo''lsalar ham, yaxshilik tilaydigan munosabatdir.
This is a shining picture of the sort of reassurance faith gives. It shows the believer rising above frivolity, yet still retaining a kind and charitable posture. It draws a clear line to follow for whoever wishes to adopt Islamic manners. There is certainly no participation with the ignorant. There is only an attitude that overlooks their faults, and wishes them well even though they are out to offend.