Ushbu parcha surada hozirgina tugallangan, Nuh, Hud, Solih, Lut va Shu'ayb payg'ambarlarga yuborilgan ummatlarning tarixi haqidagi hikoyalarga izoh beradi. Bu yerda Alloh taolo O'z xabarlarini inkor etganlarni jazolaganda O'z irodasining amalga oshishini ta'minlaydigan qoida haqida bayon berilgan. Bu inson tarixini muhim bir jihatdan shakllantiradigan o'sha qoida va tamoyildir. Xudo payg'ambarlarini rad etganlarga musibat va mashaqqatlar yuboradi, toki ularning yuraklari yumshasin, ular Xudoga qaytsin, Uning yagonaligini tan olsin va faqat Uning cheksiz hokimiyatiga bo'ysunishdan boshqa yo'l yo'qligini anglasin. Agar ular javob bermasa, unda ularni farovonlik va omad bilan sinaydi. Ularga barcha turdagi ne'matlarni ochib beradi va bir muddat farovonlikdan bahramand bo'lishlariga imkon beradi. Lekin bularning barchasi sinov vositasidir.

This passage of the sūrah comments on the accounts that have just finished of the histories of the communities to whom the Prophets Noah, Hūd, Şāliĥ, Lot and Shu`ayb were sent. We have here an explanation of the rule God has laid down which ensures that His will is done when He punishes those who deny His messages. It is the same rule and principle which shapes human history in one very important aspect. God inflicts tribulations and hardship on those who reject His messengers so that their hearts may soften and they turn to God, acknowledging His oneness and recognizing that the only course of action open to them is to submit to His overpowering authority. If they do not respond, then He tries them with affluence and good fortune. He opens up for them all types of blessings and leaves them for a while to enjoy their prosperity. All this, however, is a means of trial.

Xalqning farovonligi ularni beparvolik, e'tiborsizlik va g'aflatda yashashga olib keladi, chunki ular taqdirlar o'z-o'zidan o'zgaradi, deb o'ylashga moyil bo'ladilar va mo'l-ko'l hayot har qanday qiyinchilik davridan keyin muqarrar ravishda keladi, hech qanday aniq maqsad yoki reja bo'lmasdan, deb hisoblaydilar.

People’s prosperity causes them to lead a life of recklessness, negligence and heedlessness, because they tend to think that fortunes change by themselves, and a life of plenty is simply bound to follow a period of hardship, without any particular purpose or design.

Agar ular o'zlari boshidan kechirayotgan narsa ota-bobolari boshidan kechirgan narsaga o'xshaydi, deb his qilsalar, bunda hech qanday alohida maqsad bo'lmagandek tuyulsa, Xudoning azobi ularni kutilmaganda qamrab olishi aniq. Xudo ularni balo va farovonlik bilan sinaganida, Uning maqsadini tushunmaydilar. Odamlarning ahvoli nega vaqti-vaqti bilan o'zgarib turishini ham anglay olmaydilar. Xudoning g'azabiga uchramaslik uchun ehtiyot bo'lmaganlar, Xudoning jazosi ularni urguncha, hayvonlardek yashashni afzal ko'radilar. Agar ular Xudoga iymon keltirib, to'g'ri yo'lni tutganlarida, ahvollari o'zgarib, ularga baraka eshiklari ochilardi. Xudo ularga o'z marhamatini ato etardi va ularni har tomondan Uning ne'matlariga erishtirardi, bu esa ularga tinchlik va baxtli kelajak in'om etardi.

When they feel that what they have experienced is the same as was experienced by their forefathers, without any particular purpose in all this design, God’s punishment is certain to take them unawares. They do not understand God’s purpose when He tries them with affliction and prosperity. They cannot comprehend why people’s situations change every now and then. They have not guarded against incurring God’s anger, preferring to live like animals until they are smitten by God’s punishment. Had they believed in God and followed the right course, their situation would have changed and blessings would have opened up to them. God would have bestowed His grace on them and they would have been made to receive His blessings from everywhere, giving them reassurance and a happy future.

Keyin Alloh yangi avlodlarni beparvolik bilan yashashdan ogohlantiradi. U ularni hushyor bo‘lishga va o‘tgan avlodlarning saboqlarini, ular qanday halokatga uchraganini anglab yetishga chaqiradi. Ular ham Xudoning tabiat qonunlariga bo‘ysunadilar; bu qonunlar amalda qoladi va barcha davrlar hamda avlodlarda inson tarixiga o‘z ta’sirini o‘tkazishda davom etadi.

God then warns the new generations against a life of recklessness. He calls on them to be alert and to appreciate the lessons of past generations and how they met their doom. They themselves are also subject to God’s laws of nature, which will remain in operation, exercising their influence on human history across all periods and generations.

Ushbu qisqa sharh Payg‘ambar Muhammad (alayhissalom)ga qaratilgan xitob bilan yakunlanadi: bu hikoyalar ularning Alloh qonunlari qanday amalga oshirilganini bilishi uchun bayon etilmoqda. Unda o‘sha ummatlarning haqiqiy ahvoli haqida aytilgan: “Biz ularning ko‘pchiligini ahdiga vafo qilmaydigan holda topdik; darhaqiqat, biz ularning ko‘pchiligini itoatsizlar sifatida topdik.” (102-oyat) U oxirgi Payg‘ambar ﷺ bo‘lib, uning ummati ilohiy xabarni to‘liq holda meros qilib oladigan ummatdir. Ular o‘tmishdagi ibratlardan foyda oluvchilardir.

This short commentary concludes with an address to the Prophet Muhammad (peace be upon him), telling him that these histories are being related so that he learns how God’s law has been given effect. It tells him of the true position of those communities: “We found that most of them were untrue to their commitments; indeed We found most of them to be transgressors.” (Verse 102) He is the last Messenger, and his followers are the nation which inherits the divine message in its totality. They are the ones to benefit by past lessons.

Biz hech qachon hech bir shaharga payg'ambar yuborganimizda, uning aholisini yolg'iz va machchiliklar bilan sinamadik, toki ular tavoze' bilan iltijo qilsinlar. So'ngra biz azobni farovonlik bilan almashtirdik, to ular ko'payib ketguncha va: "Bizning ota-bobolarimizga ham yomonlik va yaxshilik yetgan", dedilar. Shunda biz ularni, ular sezmagan holda to'satdan urdik. Agar o'sha shaharlar aholisi iymon keltirib, Allohdan qo'rqqanlarida edi, albatta, biz ularga osmon va yerdan barakalarni ochib bergan bo'lardik. Lekin ular yolg'on dedilar, shuning uchun ular qilib yurgan ishlari sababli biz ularni urdik.

Never have We sent a prophet to any city without trying its people with tribulations and hardship that they may supplicate with humility. We then replaced the affliction with good fortune till they throve and said, `Hardship and good fortune befell our forefathers as well.’” We then smote them, all of a sudden, while they were totally unaware. Yet had the people of those cities believed and been God-fearing, We would indeed have opened up for them blessings out of heaven and earth. But they disbelieved, so We smote them on account of what they had been doing. (Verses 94-96)

Bu yerda biror muayyan voqea haqida gap ketmayapti, lekin Xudo joriy etgan tabiiy qonunning muhim jihati ta'kidlanmoqda. Bizga taqdir qanday belgilanishi aytilmoqda. Shunday qilib, biz narsalarni muayyan tartibga soluvchi, voqealarni belgilovchi va yer yuzidagi inson tarixini shakllantiruvchi bir qonun mavjudligini bilib olamiz. Biz shuni ham bilib olamiz: ilohiy xabar, nechog'lik muhim bo'lmasin, Xudoning ilohiy konstitutsiyasini amalga oshirish vositalaridan biri sifatida qaralishi mumkin, bu konstitutsiya esa xabarning o'zidan ko'ra ancha keng ko'lamga ega.

We are not told here of any particular incident, but an important aspect of the natural law God has set in operation is highlighted. We are told how fate is determined. We thus learn that there is a law which sets matters into a particular pattern, dictating events, and shaping human history on earth. We learn that the divine message itself, important as it is, can be regarded as one of the means of implementing the divine constitution, which is far greater in scope than the message.

Ishlar o'z-o'zidan sodir bo'lmaydi. Inson yolg'iz turmaydi, kechroq paydo bo'lgan ateistlar da'vo qilganidek emas. Koinotda yuz beradigan har bir narsa murakkab rejaning bir qismi bo'lib, aniq maqsadga xizmat qiladi va oxirgi nishonga yo'naltirilgan. Tabiat qonuni mutlaqo erkin irodaga ega bo'lgan iroda tomonidan belgilangan bo'lib, u tuzilishni shakllantirgan. Ushbu surada tarixi bayon etilgan o'sha jamoalar aynan Allohning erkin irodasi bilan amal qiladigan o'sha qonunga muvofiq ravishda o'z taqdiriga duchor bo'lishdi.

Matters do not simply happen by themselves. Man does not stand alone, as alleged by later day atheists. Whatever takes place in the universe is part of an elaborate scheme, and has a definite purpose, serving an ultimate aim. The law of nature is devised by an absolutely free will which has shaped the constitution. It was in accordance with that law, operated by God’s free will, that those communities, whose history was related in this sūrah, met their fate.

"Agar o'sha shaharlar aholisi iymon keltirib, taqvodor bo'lganlarida, Biz ularga osmon va yerdan barakotlarni ochib bergan bo'lardik. Lekin ular yolg'onga chiqarib qo'ydilar, shuning uchun ular qilib yurgan ishlari sababli Biz ularni jazoladik." (96-oyat) Bu Olloh taolo o'rnatgan tabiiy qonunning ikkinchi qismidir. Agar o'sha shaharlar aholisi Olloh taoloning oyatlarini inkor qilmasdan iymon keltirganlarida va befarq bo'lmasdan taqvodor bo'lganlarida, Olloh ularga osmon va yerdan barakotlarni ochib bergan bo'lardi. Ularga bunday barakotlar cheksiz, mo'l-ko'l berilgan bo'lardi. Olloh taoloning ne'matlari ularga yuqoridan ham, pastdan ham kelgan bo'lardi. Qur'oni karimdagi bu ibora shunchalik umumiy ekanki, u insonlarga ma'lum bo'lgan rizq va ro'zg'or narsalari bilan chegaralanmaydigan katta mo'lchilik tuyg'usini beradi.

“Yet had the people of those cities believed and been God fearing, We would indeed have opened up for them blessings out of heaven and earth. But they disbelieved, so We smote them on account of what they had been doing.” (Verse 96) This is the other part of the natural law God has set in operation. Had the people of those cities believed instead of denying God’s messages, and had they been God-fearing instead of being careless, God would have opened up for them blessings from heaven and earth. They would have been given such blessings in abundance, without restriction. God’s blessings would have come to them from above and beneath. The Qur’ānic expression is so general that it imparts a sense of great abundance that is not limited to what is familiar to human beings of provisions and sustenance.

Bu bayon va undan oldingi bayon bizning ko'z o'ngimizga iymon bilan bog'liq ba'zi haqiqatlarni, bir tomondan, va inson hayoti bilan bog'liq haqiqatlarni, ikkinchi tomondan, qo'yadi. Ular, shuningdek, insoniyat tarixiga katta ta'sir ko'rsatadigan, ko'pincha e'tibordan chetda qoldiriladigan va hatto inson tomonidan yaratilgan nazariyalar va falsafalar tomonidan inkor etiladigan omilga ham taalluqlidir. Bu haqiqat shuni bildiradiki, Xudoga iymon keltirish va Undan qo'rqish masalasi hayot haqiqati va insoniyat tarixi jarayonidan ajralgan emas. Xudoga ishonish va Undan qo'rqish odamlarni osmon va yerdan keladigan baraka va ne'matlarga sazovor qiladi. Bu Xudo tomonidan berilgan va'da bo'lib, Xudo esa doimo o'z va'dalariga sodiqdir.

This statement and the one preceding it put in front of our eyes certain facts that relate to faith on the one hand and to human life in this world on the other. They also touch on a factor that has a great influence on human history, even though it is often overlooked and indeed denied by man-made theories and philosophies. That fact tells us that the question of having faith in God and fearing Him is not isolated from the reality of life and the course of human history. To believe in God and to fear Him qualify people to receive blessings from heaven and earth. This is a promise given by God, and God is always true to His promises.

Sūra shu tarzda ilohiy qonunning amal qilishi va u hech qachon bajarilmay qolmasligi, buni avvalgi ummatlar tarixi ham tasdiqlashi aniq qilib ko‘rsatildi. Endi kofirlik qilgan va sinov maqsadini e’tibordan chetda qoldirganlarning boshiga tushgan halokat haqida ko‘ngillar qizigan bir paytda, sūra hayotning bu haqiqatlarini hali ham e’tiborsiz qoldirayotganlarga murojaat qiladi. U ularning qalbida kutish tuyg‘usini uyg‘otishga, Allohning qudrati ularni kechasi yoki kunduzi, uyquda, ish ustida yoki o‘yin-kulgida bo‘lganlarida istalgan vaqtda urishi mumkinligidan ogohlantirishga harakat qiladi: “Bu shaharlar aholisi Bizning qudratimiz ularni tunning qoq yarimida, ular uyquda ekanida urmasligidan xotirjammi? Yoki bu shaharlar aholisi Bizning qudratimiz ularni tush payti, ular o‘ynab yurganlarida urmasligidan xotirjammi? Ular Allohning rejalaridan o‘zlarini xavfsiz deb hisoblaydilarmi? Allohning rejalaridan faqat ziyon ko‘ruvchilargina o‘zlarini xavfsiz deb hisoblaydilar. Avvalgi avlodlardan keyin yer yuziga merosxo‘r bo‘lganlarga aniq emasmi? Agar Biz xohlasak, ularni gunohlari uchun jazolashimiz va qalblarini muhrlab, ularni eshitishdan mahrum qilishimiz mumkinligi.” (97-100-oyatlar)

The sūrah has thus established the fact that God’s law is set in operation and will never fail, as confirmed by the history of former communities. Now that feelings are high about the doom that befell those who rejected the faith and overlooked the purpose of their test, the sūrah addresses those who have so far overlooked these facts of life. It tries to awaken in them a sense of expectation, alerting them to the fact that God’s might may strike them at any time of day or night, when they are asleep, at work or having fun: “Do the people of these cities feel secure that Our might would not strike them at dead of night when they are asleep? Or do the people of these cities feel secure that Our might would not strike them in broad daylight when they are playing around? Do they feel themselves secure from God’s designs? None feels secure from God’s designs except those who are losers. Is it not plain to those who have inherited the earth in succession of former generations that, if We so willed, We can punish them for their sins and seal their hearts, leaving them bereft of hearing.” (Verses 97-100)

Худо берилган қонун ҳақида хабар берилганидан, яъни Аллоҳнинг қонуни одамларни ва жамоаларни қийинчилик ва фаровонлик орқали синовга солишидан, ҳамда илгариги замонларда илоҳий хабарни рад этганларнинг қандай ҳалокатга учраганини кўрганидан кейин, ҳозирги авлод одамлари шунчалик хотиржамми, улар Аллоҳнинг қудрати уларни бехабар ҳолда урмайди, деб ўйлашадими? Улар уйқуда чуқур ётганларида, тунда Аллоҳнинг қудрати уларга зарба бермайди, деб шунчалик ишонадиларми? Улар шуни эсда тутишлари керак: уйқудаги одам ожиздир, у эҳтиёт чоралари кўра олмайди ва ҳатто заиф, кичик ҳашаротни ҳам қайтара олмайди. Агар на ҳушёр ва кучли бирор инсон уни қайтара ёки олдини ола олмаса, у Аллоҳнинг буюк зарбасини қандай қилиб тўсиши мумкин?

Sūra o‘zining ajoyib ta’sirli ifodalari bilan tabiatning amaldagi qonunlarini bayon qilgach, Alloh Elchisiga (sollallohu alayhi va sallam) o‘sha xalqlarni sinovga solishning yakuniy natijasini bildiradi hamda o‘sha jamoalarda ko‘rilgan iymon va kufrning tabiati, shuningdek, inson tabiati haqidagi ba’zi haqiqatlarni ko‘rsatadi: “Biz sizga o‘sha jamoalarning tarixidan ba’zi qismlarni hikoya qildik. Ularga o‘zlaridan elchilar haqiqatning aniq dalillari bilan keldi; ammo ular ilgari rad etganlariga iymon keltirmadilar. Shunday qilib, Alloh kofirlarning qalbiga muhr bosadi.”

Having outlined, with highly inspiring touches, the operative rules of nature, the sūrah addresses God’s Messenger (peace be upon him) informing him of the net outcome of putting those communities to trial, pointing out certain facts about the nature of faith and disbelief, as well as the nature of human beings, as seen in those communities: “We have related to you parts of the history of those communities. Messengers from among themselves came to them with clear evidence of the truth; but they would not believe in what they had formerly rejected. Thus does God seal the hearts of the unbelievers.

Biz ularning ko'pchiligini o'z va'dalariga sodiq emasligini topdik; darhaqiqat, ularning ko'pchiligini itoatsizlik qiluvchilar deb topdik». (101-102-oyatlar)

We found that most of them were untrue to their commitments; indeed We found most of them to be transgressors.” (Verses 101-102)

Bu tarix Allohning vahiysi orqali nozil qilingani aniq bayon etilgan. Payg'ambar ﷺ uni vahiydan boshqa hech qanday manbadan o'rgana olmagan bo'lishi mumkin emas.

This history is clearly stated to have been revealed by God. The Prophet could not have learnt it from any source other than revelation.

"Ularga o'zlaridan elchilar aniq dalillar bilan kelgan edi." (101-oyat) Ammo ularga hech bir dalil foyda bermadi, chunki ular haqiqat dalillarini olganlaridan keyin ham xuddi ular berilgunga qadar rad etganlaridek, xabarni inkor etishda davom etdilar. Ular o'zlari allaqachon rad etgan narsaga shunchaki ishonishni xohlamadilar. Haqiqatning dalili qanchalik aniq bo'lmasin, bunday odamlarni imonni qabul qilishga yetaklamaydi. Ularda yetishmagan narsa haqiqatning ochiq isboti emas, balki ochiq qalb va ongli bo'lish, hidoyatni qabul qilishga intilish edi. Ularda qabul qilish va javob berishga qodir faol tabiat yo'q edi. Hidoyat unsurlariga ongini ochishdan bosh tortganlarida, Alloh ularning qalbiga muhr bosdi va ular endi to'g'ri javob bera olmay qoldilar: "Alloh kofirlarning qalblariga shunday muhr bosadi." (101-oyat)

“Messengers from among themselves came to them with clear evidence of the truth.” (Verse 101) But no evidence was of benefit to them, because they continued to reject the message after having received that evidence in the same way as they rejected it before such evidence was given them. They simply would not believe in what they had already rejected. No matter how clear the evidence of the truth is, it will not lead such people to adopt the faith. What those people lacked was not plain proof of the truth, but rather open hearts and minds, and a keen desire to receive guidance. They lacked an active nature that receives and responds. When they refused to open their minds to elements of guidance, God sealed their hearts and they could no longer give any proper response: “Thus does God seal the hearts of the unbelievers.” (Verse 101)