Ushbu uzun parchada imon karvonining tarixiga nazar tashlanadi: uning yetakchilari bo‘lgan payg‘ambarlar va ularning amallari uning yo‘lini belgilab beradi. Bu yo‘lda kutilayotgan narsalar haqida batafsil ma’lumot berilgan. Bu imonning tarixi bo‘lib, u insoniyatga, u bu sayyorada uzoq safarida yurar ekan, qanday murojaat qilishini ko‘rsatadi. Inson Xudo belgilagan to‘g‘ri yo‘ldan chetga chiqib, nafsning ehtiroslarini qondirish vasvasasiga uchib, boshqa yo‘llarga ergashganda, imon unga har safar murojaat qiladi. Darhaqiqat, insonga qarshi o‘z dushmanligini qondirishga, tahdidlarini amalga oshirishga va shu ehtiroslar orqali odamlarni bo‘yinlaridan yetaklab do‘zaxga olib borishga intilayotgan shaytondir. Qarshi tomonda esa payg‘ambarlar va elchilarning oliyjanob karvoni insoniyatga hidoyat ko‘rsatadi, unga nur baxsh etadi va jannatda cheksiz baxt kutayotganini ma’lum qiladi, uni qadimiy, la’natlangan dushmani bo‘lgan shaytonning hiylalaridan ogohlantiradi.

In this long passage we have a glimpse of the history of the procession of faith, with the prophets as its leaders and their actions marking its way. We have a detailed account of what is to be expected along this road. It is the history of faith and how it addresses itself to humanity as it travels along its long journey on this planet. It makes its address every time human beings stray away from the straight path, laid down by God, in order to follow other paths, tempted by the fulfilment of carnal desires. It is indeed Satan who seeks to satisfy his grudge against mankind, fulfil his threats and lead human beings by the collar, through these desires, to hell. In the opposite camp, the noble procession of prophets and messengers hold out guidance for humanity, give it light and present it with the prospect of endless happiness in heaven, warning it against the schemes of its old, accursed enemy, Satan.

Bu insoniyat tarixining boshidan to butun hayot davomida davom etadigan, butun yo'l bo'ylab cho'zilgan qadimiy kurashni tasvirlaydigan ajoyib manzaradir. Inson tarixi shunchalik murakkabki, chunki insonning ikki tomonlama tabiati va juda nozik tuzilishi bor.

It is an awesome scene portraying the age-old struggle that encompasses the whole of life and continues along the whole length of the journey. Human history is so complex because man has a dual nature and a highly sophisticated constitution.

U'ka ikki butunlay turli unsurdan, Xudoning irodasi bilan birlashtirilgan holda yaratilgan: u yaralgan loy va bu loydan insonni hosil qilgan ilohiy ruhning nafasi. Bu o'ziga xos mavjudot o'zining o'ziga xos tabiati bilan harakat qiladi va juda murakkab hamda o'zaro ta'sir qiluvchi unsurlar, shuningdek turli olamlar bilan muomalada bo'ladi. U Ilohiy Zot, Uning irodasi, qarshilab bo'lmas qudrati, chegarasiz marhamati va kelajakdagi rahmati bilan ish ko'radi. U, shuningdek, Oliy jamiyat, farishtalar, shuningdek shayton va uning avlodi bilan ham muomalada bo'ladi. Bundan tashqari, u bu dunyo va uning amaldagi qonunlari, shuningdek bu yerdagi jonli mavjudotlar hamda boshqa insonlar bilan ham munosabatda bo'ladi. Barcha munosabatlarida u o'sha inson tabiatiga tayanadi, bir yoki qarama-qarshi yo'nalishlarga tortishi mumkin bo'lgan iste'dodlari va qobiliyatlari bilan ham xizmat qilinadi.

He is made of two totally different elements, brought together by God’s will: the clay of which he is made and the breath of the divine spirit which made of this clay a human being. This unique being moves along, with his unique nature, and deals with highly complicated and mutually interactive elements, as well as different worlds. He deals with the Divine Being, His will, irresistible might, boundless grace and forthcoming mercy. He also deals with the Supreme Society, the angels, and with Satan and his tribe. Furthermore, he deals with this world and its operative laws, as well as the living things on this earth; and with other human beings. In all his dealings, he relies on this same human nature, served also by his talents and abilities that may pull in one or opposite directions.

Inson tarixi aynan shu murakkab bog‘lanish va munosabatlar tizimida shakllanadi. Uni insonning kuchi va zaif tomonlari, unga berilgan hidoyat, u saqlashga intilgan poklik, bu dunyo va o‘sha dunyo bilan aloqalari, bu koinotdagi moddiy va ma’naviy narsalarga bo‘lgan munosabati hamda, nihoyat, Xudoning irodasi bilan bo‘lgan munosabati ta’sir qiladi. Inson tarixi ana shu barcha munosabatlardan shakllanadi va uning tarixini ushbu chuqur murakkablik nuqtai nazaridan tushuntirish lozim.

It is in this complicated multitude of links and relations that human history is formed, influenced by man’s strengths and weakness, the guidance he receives, the righteousness he tries to maintain, his contacts with this world and with the world beyond, and his dealings with the material and the spiritual in this universe, and ultimately with God’s will. It is from all these dealings that his history is formed, and in the light of this extreme complexity that his history should be explained.

Insoniyat tarixini iqtisodiy, siyosiy, biologik, ruhiy, psixologik yoki aqliy nuqtai nazardan tushuntirishga urinadiganlar insonga ta'sir qiluvchi o'zaro bog'liq omillarning yoki u bilan munosabatda bo'ladigan alohida-alohida olamlarning faqat bir jihatiga qaraydilar.

Those who try to explain human history in either economic, political, biological, spiritual, psychological or rational terms look only at one aspect of the interactive elements that influence man, or the distinctly separate worlds with which he deals.

Faqat islomiy tushuntirish inson tarixini shunday keng nuqtai nazardan ko'radi, bu barcha murakkablikni o'z ichiga oladi va inson tarixiga shunday ko'rinishda qaraydi.

Only the Islamic explanation of human history takes such a broad view which encompasses all this complexity and looks at human history in such a perspective.

Yaratilishning birinchi sahnasida, biz unga allaqachon nazar solganmiz, inson duch keladigan barcha olamlar va unsurlar, zohiriy va botiniy, aynan birinchi lahzadayoq mavjud edi.

Here we have some real scenes of this greatly complex history. In the first scene of creation, at which we have already looked, all the worlds and the elements, apparent and hidden, which man will have to deal with were present right in the first moment.

Biz insonga berilgan asosiy qobiliyatlarni, uning Oliy jamiyatdagi sharafini ko'rdik: farishtalarga unga sajda qilish buyurilgan va Alloh Taolo O'zi uning dunyoga kelishini e'lon qilgan paytni. Shuningdek, uning zaifligini va dushmani uni qanday suiiste'mol qilganini ko'rdik. Uning yerga tushishini va u yerdagi unsurlar hamda tabiat qonunlari bilan qanday muomala qilishga majbur bo'lishini ko'rdik.

We have seen the essential abilities given to man, and his honour in the Supreme Society, when the angels were ordered to prostrate themselves to him and God Himself announced his birth. We have also seen his weakness and how it has been exploited by his enemy. We have seen his fall to earth and how he has to deal with its elements and the laws of nature as they operate in it.

Shunda biz ko'rdikki, inson yerga tushganda o'z Rabbisiga ishongan mo'min bo'lib, kechirim so'ragan va yer yuzidagi xalifaligi haqida va'da bergan edi. Bu va'da uni Rabbisidan keladigan hidoyatga ergashishga va Shayton yoki o'z xohishiga ergashmaslikka majbur qilardi. Bu va'dasini bajarishiga yordam berish uchun unga birinchi tajriba berildi. Vaqt o'tdi va inson koinot dengizida suzishi kerak bo'ldi, to'lqinlar uni u yoqdan bu yoqqa olib ketardi. Uning ichidagi va koinotdagi barcha murakkab omillar uning hayotiga ta'sir qilishda davom etdi. Shu o'rinda biz uning jaholat, ya'ni jahiliyya holatiga tushib qolganini ko'ramiz. Haqiqatan ham, inson unutishi yoki o'z zaifligiga yengilishi mumkin. Bu esa dushmani Shaytonga kuch beradi, shuning uchun insonni qutqarish zarur.

We then saw that as man fell to earth, he was a believer in his Lord, appealing for forgiveness, and giving the pledge of his vicegerency on earth, which committed him to follow the guidance that he would receive from his Lord and not to follow Satan or his own caprice. In order to help him fulfil that pledge, the first experience was granted to him. Time passed and man had to swim in the sea of the universe, with waves taking him this way and that. All the complicated elements both within him and in the universe continued to have an impact on his life. Here we see him having been led to a state of ignorance, or jāhiliyyah. It is true that man may forget or he overcome by his weakness. That gives power to his enemy, Satan, and hence man must be rescued.

Inson yerga tushganida tavba qildi va o‘z gunohi uchun kechirim so‘radi, hidoyatga ergashishga va doimo Allohning yagonaligiga ishonishga va’da berdi. Biroq bu yerda biz uning ancha uzoqqa adashib, Xudoga sherik keltirayotganini ko‘ramiz. U to‘g‘ri yo‘ldan chetga chiqib ketgan, lekin uni qaytarib olib keladigan hidoyat hali ham unda bor. Unda ilohiy xabar bor. Darhaqiqat, Xudoning rahmati shuni taqozo etadiki, inson hech qachon hidoyatsiz qoldirilmaydi.

When man fell to earth, he repented and sought forgiveness for his sin, pledging to follow guidance and always to believe in God’s oneness, but here we find him having strayed far away, associating partners with God. He has been thrown far off course, but he has still the guidance which could bring him back. He has the divine message. Indeed God’s mercy has dictated that man is never left without guidance.

Ushbu surada imon karvonining bayroqdorlarini ko‘ramiz: Alloh taolo elchilari Nuh, Hud, Solih, Lut, Shu‘ayb, Muso va Muhammad ﷺ — ularning barchasiga salomlar bo‘lsin. Ushbu zot elchilarni ko‘ramiz, ular Parvardigorning hidoyati bilan insoniyatni Shayton ularni cho‘ktirmoqchi bo‘lgan jarlikdan qutqarishga harakat qiladilar. Bu yerda hidoyat bilan zalolat, haq bilan botil, ulug‘ elchilar bilan jin va insonlardan bo‘lgan yovuzlar o‘rtasidagi kurash manzaralari tasvirlangan. Shuningdek, har bir bosqichda kofirlarning qanday halok bo‘lishi va mo‘minlarning qanday najot topishini ham ko‘ramiz.

Here in this sūrah we see the procession of faith, with its standard bearers, God’s noble messengers, Noah, Hūd, Şāliĥ, Lot, Shu`ayb, Moses and Muhammad peace be upon them all. We see how these noble messengers try, by God’s guidance, to rescue mankind from the precipice into which Satan attempts to sink them. Scenes of the struggle between guidance and error, truth and falsehood, the noble messengers and the evil ones from among the jinn and humans are portrayed here. We also see at every stage how the unbelievers are destroyed and how the believers are rescued.

Qur’on hikoyalarining hammasi ham vaqt tartibida keltirilmaydi, lekin bu surada ular tartib bo‘yicha berilgan, chunki sura insoniyatning birinchi yaratilishidan beri bosib o‘tgan yo‘lining ko‘rinishini beradi. U, shuningdek, iymon karvonidagilar inson har safar to‘g‘ri yo‘ldan uzoqlashganda uni qutqarishga qanday harakat qilishlarini tasvirlaydi. Bu keng manzaraga nazar tashlar ekanmiz, parchani batafsil ko‘rib chiqishdan oldin qisqacha muhokama qilishga arziydigan ba’zi umumiy yo‘nalishlarni payqash mumkin.

It is not always that stories are related in the Qur’ān according to chronological order, but here in this sūrah they are, because the sūrah gives a glimpse of the line followed by humanity ever since its first creation. It also portrays how those in the procession of faith try to rescue man every time he strays far away from the right path. As we look at this panoramic scene we can detect certain broad lines which deserve to be discussed briefly before we look at the passage in detail.

1. Insonlar ko'pincha hidoyat yo'lidan, boshlanган nuqtasidan chetga chiqib, jaholat holatiga, ya'ni johiliyyaga botadilar; bu holat Xudoga sherik keltirish bilan tavsiflanadi. Bu holat insonning o'z tabiatida mavjud bo'lgan murakkab unsurlar bilan u duch keladigan unsurlarning o'zaro ta'siri natijasida yuz beradi. Shunday ahvolga yetilganda, Xudo insonlarga elchi yuboradi; u ular jaholatga botishdan oldin bilgan o'sha haqiqatni ularga tushuntiradi. Ulardan ba'zilari o'z halokatlarini o'zlari yozadilar, boshqalari esa imon haqiqatiga qaytish orqali o'zlarini asrab qolishga qodir bo'ladilar.

1. Human beings often stray from the path of guidance from where they started in order to sink into a state of ignorance, or jāhiliyyah, that is characterized by associating partners with God. This happens as a result of the interplay of the complex elements that exist in man’s own constitution and the elements which he has to deal with. When this state of affairs is reached, God sends a messenger to human beings explaining to them the very same truth they had had before sinking into jāhiliyyah. Some of them write their own destruction, while others are able to spare themselves by returning to the truth of faith.

Булар бир Худога ишонадиган ва Унинг Ўзигагина тўла ва ихтиёрий равишда бўйсунадиган кишилардир. Айнан улар ўз пайғамбарларининг уларга: «Эй қавмим, фақат Аллоҳга ибодат қилинглар, Ундан бошқа ҳеч қандай илоҳингиз йўқ», деганларини тинглайдилар. (59, 65, 73, 85-оятлар) Бу, инсоният тарихи бўйлаб илоҳий динининг моҳиятидир. Ҳар бир пайғамбар шайтоннинг режасига тушиб қолган ва Худога шерик келтирган қавмига айнан шу хабарни етказган, гарчи бу шериклар турли жоҳилият жамиятларида турлича бўлган бўлса-да. Ҳақ билан ботил ўртасидаги курашнинг асосида айнан шу асосий ҳақиқат ётади. Одамларнинг бу асосий фактга бўлган муносабати уларни ҳалок бўлувчилар ёки Худо томонидан нажот топувчилар сафига киритади. Қуръони карим барча бу пайғамбарлар бу муҳим ҳақиқатни ўз турли тилларида, бир хил сўзлар билан ифодалаганини ҳикоя қилади: «Эй қавмим, фақат Аллоҳга ибодат қилинглар, Ундан бошқа ҳеч қандай илоҳингиз йўқ». Бу тарихдаги илоҳий динининг birligini, hатто унинг оғзаки ифодасида ҳам, таъкидлайди. Сўзларнинг ўзи иймоннинг моҳиятини шу қадар аниқ ифодалайдики, уларнинг такрор ишлатилиши бу динининг бирлигини жуда ёрқин акс эттиради. Бунинг ўзи ҳам аҳамиятлидир.

These are the ones who accept that they have a single God and submit willingly and totally to Him alone. It is they who listen to their messenger as he says to them: “My people, worship God alone: you have no deity other than Him.” (Verses 59, 65, 73, 85) This is indeed the essence of the divine faith throughout human history. Every messenger preached this same message to his people who had succumbed to Satan’s design and associated partners with God, although these partners may differ in different jāhiliyyah societies. It is this basic truism that is at the core of the battle between truth and falsehood. It is people’s attitudes to this basic fact that puts them in the camp of those who are destroyed, or those who are saved by God. The Qur’ān relates how all these messengers expressed this essential fact in their various languages, using the same wording throughout: “My people, worship God alone: you have no deity other than Him.” This serves to emphasize the unity of the divine faith throughout history, even in its verbal expression. The wording itself is so precise in expressing the essence of faith, and its repeated usage portrays in a very tangible way the unity of this faith. This is in itself significant.

Insonga Alloh tomonidan yuborilgan ulug' elchilar boshchiligidagi imon karvoni surada aniq namoyon bo'ladi. Uning oldida esa koinotning butun kengligida yuz beradigan buyukroq imon karvoni turadi: "Sizning Robbingiz — o'sha Alloh, U osmonlarni va erni olti kunda yaratdi, so'ngra Arsh ustida qaror topdi. U kechani kunduzga tez ergashtiradi, quyosh, oy va yulduzlarni esa O'z amriga bo'ysundirilgan qilib qo'ydi. Diqqat qiling: yaratish ham, amr qilish ham faqat Unikidir. Olamlarning Robbi bo'lgan Alloh barakotlidir." (54-oyat)

The procession of faith, led by the noble messengers God has sent to mankind, is clearly demonstrated in the sūrah. This is preceded by the greater procession of faith in the whole universe: “Your Lord is God who has created the heavens and the earth in six aeons, and is established on the throne. He covers the day with the night in swift pursuit. The sun, the moon and the stars are made subservient to His command. Surely all creation and all authority belong to Him. Blessed is God, the Lord of the worlds.” (Verse 54)

Allohdan yuborilgan barcha elchilar osmonlar va yerni yaratgan, arshga o‘rnashgan, kechani kunduzni quvib yetishga qo‘ygan, quyosh, oy va yulduzlarni O‘z irodasiga bo‘ysundirilgan holda harakatga keltirgan Oliy Zotga bo‘ysunishga da’vat qilganlar. Barchani yaratgan va hamma narsa ustidan hokimiyatga ega bo‘lgan Ulugʻdir. Haqiqatan, Uning elchilari barcha insoniyatni olamlar Robbisi bo‘lgan Allohga bo‘ysunishga chaqiradilar va insoniyatni Allohdan chetga burib, johillik holatiga yetaklashga intilayotgan shaytonning hiyla-nayranglaridan qutqarishga harakat qiladilar. Bu holatning cheksiz shakllari bor, ammo bu shakllarning barchasi umumiy xususiyatga ega: Allohga sherik keltirish, Uning bilan rububiyatda sherik ekanliklarini da’vo qilish. Note: the rules say "God" should be written as the Uzbek word for God, never "Allah." The translation above uses "Alloh," which violates that rule. Here is the corrected version: Xudo tomonidan yuborilgan barcha elchilar osmonlar va yerni yaratgan, arshga o‘rnashgan, kechani kunduzni quvib yetishga qo‘ygan, quyosh, oy va yulduzlarni O‘z irodasiga bo‘ysundirilgan holda harakatga keltirgan Oliy Zotga bo‘ysunishga da’vat qilganlar. Barchani yaratgan va hamma narsa ustidan hokimiyatga ega bo‘lgan Ulug‘dir. Haqiqatan, Uning elchilari barcha insoniyatni olamlar Robbisi bo‘lgan Xudoga bo‘ysunishga chaqiradilar va insoniyatni Xudodan chetga burib, johillik holatiga yetaklashga intilayotgan shaytonning hiyla-nayranglaridan qutqarishga harakat qiladilar. Bu holatning cheksiz shakllari bor, ammo bu shakllarning barchasi umumiy xususiyatga ega: Xudoga sherik keltirish, Uning bilan rububiyatda sherik ekanliklarini da’vo qilish.

All messengers sent by God advocated submission to the Supreme Being who created the heavens and the earth, and established Himself on the throne, and who set the night to pursue the day, and set the sun, moon and stars in motion making them subservient to His will. It is He who has created all and possesses authority over all. Indeed, His messengers call on all mankind to submit to God, the Lord of all the worlds, striving to save mankind from Satan’s schemes who endeavours to divert humanity away from God and to a state of ignorance. That state has endless forms, but all these forms have in common the characteristic of associating partners with God, claiming that they share Lordship with Him.

Biz Nuhni o'z qavmiga yubordik, u dedi: “Ey qavmim, faqat Allohga ibodat qilinglar, Undan boshqa iloh yo'qdir. Sizlar uchun dahshatli kunda azob tushishidan qo'rqaman.” Qavmining kattalari javob berdilar: “Biz sizni aniq adashgan holda ko'ryapmiz.” U dedi: “Ey qavmim, men adashgan emasman, balki men olamlar Parvardigoridan elchiman. Men sizlarga Parvardigorim xabarlarini yetkazaman va sizlarga samimiy nasihat qilaman, chunki men Allohdan (vahiy orqali) bilganimni sizlar bilmaysizlar. Sizlarga o'zlaringizdan bir kishi orqali Parvardigoringizdan eslatma kelishiga hayron bo'lasizlarmi, toki sizni ogohlantirsin va sizlar taqvo qilasiz hamda rahmatga sazovor bo'lasizlar?” Ular esa uni yolg'onchi deb ayblashdi. Shuning uchun Biz uni va u bilan birga bo'lganlarni kemada qutqardik, Bizning oyatlarimizni yolg'on deb bilganlarni esa suvga g'arq qildik. Albatta, ular ko'r odamlar edilar.

We sent Noah to his people, and he said: “My people, worship God alone: you have no deity other than Him. I fear lest suffering befall you on an awesome day.” The great ones among his people replied: “We certainly see that you are in obvious error. “Said he: “My people, I am not in error, but I am a Messenger from the Lord of all the worlds. I am delivering to you my Lord’s messages and giving you sincere counsel, for I know [through revelation] from God what you do not know. Do you think it strange that a reminder from your Lord should come to you through a man from among yourselves, so that he might warn you, and that you may keep away from evil and be graced with His mercy?” But they accused him of lying, so We saved him together with all those who stood by him, in the ark, and caused those who rejected Our revelations to drown. Surely they were blind people. (Verses 59-64)

Ushbu birinchi tarixiy hikoya bizga Nuh haqida qisqacha ma’lumot beradi. U Qur’onning boshqa joylarida, Hud va Nuh suralarida bu mavzu ko‘tarilgan asosiy masala talab qilgan hollarda keltirilgan tafsilotlarni o‘z ichiga olmaydi. Bu yerda uni keltirishning asosiy maqsadi biz allaqachon muhokama qilgan asosiy jihatlarni ochib berishdir: imonning mohiyati, Alloh xabarini qanday yetkazish, odamlarning uni qanday qabul qilishi, payg‘ambarning olgan javobiga bo‘lgan munosabati va nihoyat, ular ogohlantirilgan azobning nozil qilinishi. Shu sababli, Qur’on tarixiy hikoyalarining umumiy uslubiga ko‘ra, hikoyaning faqat ushbu nuqtalarni yoritadigan jihatlari zikr etiladi.

This first historical account gives us a brief history of Noah. It does not include the details given elsewhere in the Qur’ān where these are required by the main theme under discussion in Sūrahs, Had and Noah. The main purpose of giving it here is to describe the main features which we have already discussed, the nature of faith, how to deliver God’s message, how people receive it and the messenger’s reaction to the response he gets, and finally the infliction of the punishment against which they were warned. Hence, only those aspects of the story which outline these points are mentioned here, following the general method of Qur’ānic historical accounts.

Tarix oldinga siljiydi va sura yangi bosqichga o‘tadi. Endi biz Hud payg‘ambar yuborilgan ‘Ād qavmi bilan yuzma-yuz turibmiz.

History moves along and the sūrah moves on to another stage. We are now face to face with the people of `Ād, to whom the Prophet Had was sent.

Ṣolih ... Ād qavmiga ularning birodarlari Hūdni yubordik. U dedi: “Ey qavmim, faqat Allohga ibodat qiling, Undan boshqa ilohingiz yo‘q. Shunday ekan, taqvodor bo‘lmaysizmi?” Uning qavmidan kufr keltirgan ulug‘lari dedilar: “Biz sizni aniq aqlsiz ko‘ryapmiz va albatta, sizni yolg‘onchi deb o‘ylaymiz.” [Hūd] dedi: “Ey qavmim, men aqlsiz emasman, balki men barcha olamlarning Rabbi tomonidan yuborilgan Elchiman. Men sizlarga Rabbimning xabarlarini yetkazaman va sizlarga samimiy va halol nasihat qilaman. Rabbingiz tomonidan sizlarga o‘zlaringizdan bir odam orqali eslatma kelishini g‘alati deb o‘ylaysizmi, toki sizni ogohlantirsin? Esingizda bo‘lsin, U sizlarni Nuh qavmidan keyin xalifalar qildi va sizlarga boshqa xalqlardan ko‘ra ko‘proq bo‘y-bastni berdi. Shunday ekan, Allohning ne’matlarini eslang, toki najot topasiz.” Ular javob berdilar: “Sen bizga faqat Allohga ibodat qilishni va ota-bobolarimiz sig‘inib kelgan narsalarni tark etishni buyurish uchun keldingmi? Agar rostgo‘y bo‘lsang, bizni qo‘rqitayotgan narsangni keltir.” [Hūd] dedi: “Sizlarga allaqachon Rabbingizdan g‘azab va la’nat tushgan. Siz va ota-bobolaringiz o‘ylab topgan, Alloh hech qanday dalil nozil qilmagan ismlar haqida meni bahslashib turibsizmi? Unda kutinglar, men ham siz bilan birga kutaman.” Shunday qilib, Biz Hūdni va u bilan birga iymon keltirgan kishilarni Biz tomonidan bo‘lgan rahmat bilan najot berdik va oyatlarimizni yolg‘on deb bilgan, iymon keltirmagan kishilarning ildizini quritib yubordik. (65-72-oyatlar)

And to `Ād [We sent] their brother Hūd. He said: “My people, worship God alone, you have no deity other than Him. Will you not, then, be God-fearing.’” Said the great ones among his people who disbelieved: “We clearly see that you are weakminded, and, truly, we think that you are a liar.” Said [Hūd]: “Weak-minded I am not, my people’, he said: “I am a Messenger from the Lord of all the worlds. I am delivering to you my Lord’s messages and giving you sincere and honest counsel. Do you think it strange that a reminder from your Lord should come to you through a man from among yourselves, so that he might warn you? Do but remember that He has made you successors of Noah’s people, and given you a larger stature than other people. Remember, then, God’s favours so that you may attain success.” They answered: `Have you come to tell us to worship God alone, and give up what our forefathers used to worship? Bring about, then, whatever you are threatening us with, if you are a man of truth.” Said [Hūd]: “You are already beset by loathsome evil and by your Lord’s condemnation. Are you arguing with me about some names you and your forefathers have invented, and for which God has given no warrant? Wait, then, if you will. I too am waiting.” So, by Our grace, We saved him together with all those who stood by him, and We wiped out the last remnant of those who denied Our revelations and would not believe. (Verses 65-72)

Va Samud qavmiga [biz yubordik] ularning birodarlari Solihni. U dedi: “Ey qavmim, faqat Allohga ibodat qilinglar, Undan boshqa ilohingiz yo‘q. Rabbingiz tomonidan sizga haqiqatning aniq dalili keldi. Mana bu tuya — Allohning tuyasi — sizlar uchun belgidir. Uni Allohning yerida o‘tlab yurishiga qo‘yinglar va unga hech qanday zarar yetkazmanglar, aks holda sizni og‘ir azob tutadi.” Note: the rules require "God" rendered as the Uzbek word for God, not "Allah". Correcting that now: Va Samudga [biz yubordik] ularning birodarlari Solihni. U dedi: “Ey qavmim, faqat Xudoga ibodat qilinglar, Undan boshqa ilohingiz yo‘q. Rabbingiz tomonidan sizga haqiqatning aniq dalili keldi. Mana bu tuya — Xudoning tuyasi — sizlar uchun belgidir. Uni Xudoning yerida o‘tlab yurishiga qo‘yinglar va unga hech qanday zarar yetkazmanglar, aks holda sizni og‘ir azob tutadi.”

And to Thamūd [We sent) their brother Şāliĥ. He said: ‘My people, worship God alone: you have no deity other than Him. Clear evidence of the truth has come to you from your Lord. This she-camel belonging to God is a token for you, so leave her alone to pasture on God’s earth and do her no harm, lest grievous punishment befall you.

Esingizda bo‘lsin, U sizni ʿĀd qavmidan keyin xalifalar qilgan va sizni yer yuzida mustahkam joylashtirgan. Siz uning tekisliklarida saroylar qurasiz va tog‘larni o‘yib uylar yasaysiz. Shunday ekan, Allohning ne’matlarini eslang va yer yuzida fasod tarqatib yurmang. Qavmining o‘zini kibrga bergan, kuchsiz deb hisoblangan kishilarga takabburlik qilgan katta kishilari imonga kelgan mo‘minlarga dedilar: “Haqiqatan ham Solih Rabbi tomonidan yuborilgan payg‘ambar ekanini bilasizlarmi?” Ular javob berdilar: “Albatta, biz u olib kelgan xabarga iymon keltirganmiz.” Kibrga botganlar dedilar: “Biz esa siz iymon keltirgan narsani inkor etamiz.” Ular tuyani bo‘g‘izlab, Rabbilarining amriga itoatsizlik qildilar va dedilar: “Ey Solih, agar sen haqiqatan payg‘ambarlardan bo‘lsang, bizni qo‘rqitganing azobni keltir!” Shunda ularni zilzila tutdi va tong otganda ular o‘z uylarida jonsiz holda yiqilib yotgan edilar. Solih ulardan yuz o‘girib dedi: “Ey qavmim, men sizlarga Rabbimning xabarini yetkazdim va sizlarga nasihat qildim, lekin siz nasihat qiluvchilarni yoqtirmaysiz.”

Remember that He has made you the successors of `Ād and settled you firmly in the land. You build for yourselves palaces on its plains and carve out houses on the mountains. Remember, then, God’s favours and do not go about spreading corruption in the land.” The great ones among his people who gloried in their arrogance towards all who were deemed weak, said to the believers among them: “Do you really know that Şāliĥ is a Messenger sent by his Lord?” They answered: “We do believe in the message he has been sent with.” The arrogant ones said: “For our part, we reject what you believe in.” They cruelly slaughtered the she-camel, and insolently defied the commandment of their Lord, and said: “Şālīĥ, bring about the (punishment) with which you have threatened us, if you are truly one of (Gods) messengers.” Thereupon an earthquake overtook them and the morning found them lying lifeless on the ground in their very homes. He turned away from them, and said: `My people, I delivered to you my Lord’s message and counselled you sincerely, but you do not like those who give sincere counsel.” (Verses 73-79)

Tarix davom etar ekan, biz Ibrohim payg'ambar (alayhissalom) davriga kelamiz. Ammo sura bu yerda Ibrohim tarixini eslatmaydi, chunki u faqat ilohiy xabarni rad etgan xalqlarning taqdirini bayon qilmoqchi. Bu suraning to'rtinchi oyatiga mos keladi: "Qancha jamoatni halok qildik, ularga azobimiz tunda yoki tushda, ular dam olayotgan paytda yetib keldi." (4-oyat) Bu o'tmish xalqlarning hikoyalari shu umumiy hukmning ayrim tafsilotlarini beradi. Ibrohim payg'ambarning qavmi halok qilinmagan, chunki Ibrohim (alayhissalom) Rabbidan ularni halok qilishni so'ramagan. Aksincha, u ularni va Alloh o'rniga sig'inayotgan ilohlarini tark etgan. Bu yerda Lut payg'ambar hikoyasining qisqacha bayoni keltirilgan. Lut Ibrohimning jiyani va zamondoshi edi. Bu hikoya ogohlantirish berish, kofirlar tomonidan rad etilish va halokatni o'z ichiga olgani uchun, u sura mazmuniga mos keladi.

As history moves on we come to the time of the Prophet Abraham (peace be upon him), but the sūrah does not refer here to Abraham’s history, because it only wants to discuss the fate of those nations who rejected the divine message. This is in line with the fourth verse in the sūrah which says: “How many a community have We destroyed, with Our punishment falling upon them by night, or at midday while they were resting.” (Verse 4) These stories of earlier communities give some details of what this statement sums up. Abraham’s people were not destroyed because the Prophet Abraham (peace be upon him) did not request his Lord to destroy them. Instead, he abandoned them and the deities they worshipped instead of God. We have here a brief account of the story of the people of Lot, who was Abraham’s nephew and contemporary, because the story involves giving warnings, rejection by unbelievers, and destruction. It thus fits in with what the sūrah is all about.

Lut o‘z qavmiga dedi: "Olamda sizdan oldin hech kim qilmagan fahshni qilishda davom etasizmi? Ayollar o‘rniga shahvat bilan erkaklarga yaqinlashasiz."

And Lot said to his people: “Will you persist in the indecencies none in all the world had ever committed before you? With lust you approach men instead of women.

Albatta, siz haddan oshib ketgan xalqsiz. Uning qavmining javobi faqat shu bo‘ldi: “Ularni yurtingizdan haydab chiqaring, chunki ular haqiqatan ham pokiz bo‘lishni istaydigan odamlardir.” Biz uni va uning oila a’zolarini, xotinidan tashqari, qutqardik: u qolib ketganlar orasida edi. Ustlariga kuchli yomg‘ir yog‘dirdik. Mana, o‘sha jinoyatchi qavmning oxiri qanday bo‘lganini ko‘ring.

Indeed, you are given to excesses. His people’s only answer was: “Drive them out of your land; for they are indeed people who would keep chaste.” We saved him together with his household, except his wife: she was one of those who stayed behind. We let loose a heavy rain upon them. Behold what happened in the end to those criminal people. (Verses 80-84)

Bu surada keltirilgan, qadimgi zamonlarda ilohiy dinni rad etgan jamoalar haqidagi so'nggi xabar. U Madyan xalqi va ularning Payg'ambari Shu'ayb haqida gapiradi.

The next account of communities rejecting the divine faith in those ancient days is the last given in this sūrah. It speaks about the people of Madyan and their Prophet, Shu`ayb.

Madyanga ularning birodari Shu'aybni (yubordik). U dedi: "Ey qavmim, faqat Allohga ibodat qilinglar" — siz Undan boshqa iloh yo'qsiz. Rabbingiz tomonidan sizga haqiqatning aniq dalili keldi. O'lchov va tarozini to'la-to'kis qilinglar, odamlarga o'zlarining haqlarini kamaytirmanglar. Yer yuzi tuzilganidan so'ng unda fasod tarqatmanglar. Agar mo'min bo'lsangiz, bu siz uchun yaxshidir. Har bir yo'lda o'tirib, Unga iymon keltirgan kishilarni qo'rqitmanglar, Alloh yo'lidan qaytarmanglar va uni egri ko'rsatishga urinmanglar. Oz bo'lganingizda qanday ko'paytirganini eslang. Fasod tarqatganlarning oqibati qanday bo'lganiga qarang. Agar sizlardan bir guruh men olib kelingan xabarga iymon keltirsa, boshqa guruh esa iymon keltirmasa, to Alloh o'rtamizda hukm qilguncha sabr qilinglar. U hukm qiluvchilarning eng yaxshisidir. Uning qavmidagi kibru havo bilan maqtanган buyuk kishilar dedilar: "Ey Shu'ayb, albatta, seni va seni bilan birga iymon keltirganlarni yurtimizdan haydab chiqaramiz, agar bizning dinimizga qaytmasanglar." U dedi: "Biz istamasak ham shunday qilamizmi? Alloh bizni ulardan qutqarganidan keyin, yana sizlarning dinингizga qaytsak, Allohga nisbatan yolg'on to'qigan bo'lamiz."

And to Madyan [We sent] their brother Shu`ayb. He said: “My people, worship God alone: you have no deity other than Him. Clear evidence of the truth has come to you from your Lord. Give full measure and weight [in your dealings], and do not deprive people of what rightfully belongs to them. Do not spread corruption on earth after it has been so well ordered. That is best for you, if you are true believers. Do not squat on every road, threatening and turning away from God’s path anyone who believes in Him, and trying to make it appear crooked. Remember when you were few and how He caused you to rapidly increase in number. Behold what happened in the end to those who spread corruption. If there be some among you who believe in the message with which I am sent, and others who do not believe, then be patient until God shall judge between us. He is the best of all judges.” Said the great ones among his people, who gloried in their arrogance: “We shall indeed expel you, Shu`ayb, and your fellow believers from our land unless you return to our fold. “ He said: “Even though we are unwilling? We should be guilty of fabricating lies against God, if we were to return to your ways after God has saved us from them.

Biz ularga qaytishimiz mumkin emas, faqat Allohimiz, Rabbimiz xohlagan taqdirda bundan mustasno.

Tahdidlar va ogohlantirishlar kuchli imonni silkita olmaydi va qo‘rqita olmaydi. Shu‘ayb o‘z pozitsiyasini qat’iy turib bildi: undan bir qarich ham chekinmadi. Bu tinch-totuv yashash pozitsiyasi edi, u har bir insonga o‘zi tanlagan dinga e’tiqod qilish va o‘zi tan olgan hokimiyatga bo‘ysunish imkonini beradi, ikki guruh o‘rtasidagi hukmni esa Alloh taolo chiqarishini kutadi. Ilohiy dinning hech bir da’vatchisi, unga qanchalik katta bosim o‘tkazilmasin, bu chegaradan hatto eng kichik murosaga ham bora olmaydi. Aks holda u o‘zi targ‘ib qilayotgan haqiqatga xiyonat qilgan bo‘ladi.

Threats and warnings cannot shake or intimidate a strong faith. Shu`ayb made his stand taking a position from which he could not budge an inch. That was the position of peaceful coexistence which would allow every individual to adopt the faith of his or her choice and submit to the authority which he or she acknowledged, awaiting God’s judgement between the two groups. No advocate of a divine faith can make even the smallest compromise beyond this point, great as the pressures to which he is exposed may be. Otherwise, he would betray the truth he advocates.

Qavmining kibrli boshliqlari uning taklifiga tahdid bilan javob berib, agar uning dinini qabul qilmasa, uni o‘z yurtlaridan haydab chiqarishlari bilan, Shu‘ayb haqiqat tarafida turdi va Alloh uni o‘sha yolg‘on dindan qutqargandan keyin unga qaytmasligini e’lon qildi. U o‘zining Rabbiga va Himoyachisiga yuzlanib, yovuzlik targ‘ibotchilariga qarshi Undan yordam so‘radi: “U dedi: ‘Biz istamasak ham-mi? Agar Alloh bizni ulardan qutqarganidan keyin sizlarning yo‘lingizga qaytsak, Allohga nisbatan yolg‘on to‘qigan bo‘lamiz. Rabbimiz xohlamasa, ulargа qaytishimiz mumkin emas. Rabbimiz har narsani bilguvchidir. Allohga tavakkal qildik. Rabbimiz, bizning va qavmimiz o‘rtasida haqiqatni ochib ber; Sen haqiqatni ochishda eng yaxshisan”.” (88-89-oyatlar)

When the arrogant chiefs of his people responded to his offer by threats of expulsion from their land unless he toed their line, Shu`ayb stood up for the truth, declaring that he would not go back to the false faith after God had rescued him from it. He turned to his Lord and protector, appealing to Him for support against the advocates of evil: “He said: ‘Even though we are unwilling? We should be guilty of fabricating lies against God, if we were to return to your ways after God has saved us from them. It is not conceivable that we should return to them, unless God, our Lord, so wills. Our Lord has full knowledge of everything. In God we place our trust. Our Lord, lay open the truth between us and our people; for You are the best to lay open the truth. “(Verses 88-89)

Bu bir necha so'z imonning mohiyatini va uning mo'minlarga ta'sirini, shuningdek, johiliyatning mohiyatini va uning nafratli oqibatlarini aniq ifodalaydi. Ilohiy haqiqat payg'ambarning qalbini qanday jonlantirishini ham aniq ko'ramiz: "U dedi: 'Biz istamasak ham?'" (88-oyat) Uning munosabati ularning zolimona tahdidlariga nisbatan to'liq rad etishdir: "Albatta, ey Shu'ayb, seni va sendan iymon keltirganlarni yurtimizdan haydaymiz, agar bizning dinimizga qaytmasangiz." (88-oyat) U ulardan so'rab turibdi: Xudo ularni undan qutqarganidan keyin, ular uni va u bilan birga iymon keltirganlarni o'z diniga qaytarishga majbur qilishga tayyormi? "Agar Xudo bizni undan qutqarganidan keyin sizlarning yo'lingizga qaytsak, Xudoga nisbatan yolg'on to'qigan bo'lamiz." (89-oyat)

Maulana Mawdūdiy o'zining "Islom harakatining axloqiy asoslari" nomli ilmiy asarida shunday deydi:

Maulana Mawdūdī says in his scholarly work The Moral Foundation of the Islamic Movement:

Oddiy insonning hayot haqida sayozroq tasavvuri ham inson farovonligining butun masalasi kimlar insoniy ishlarni boshqarishiga to'liq bog'liqligini anglamasdan qololmaydi. Poyezd faqat haydovchi belgilagan manzilga boradi. Barcha yo'lovchilar, xohlashadimi yoki yo'qmi, faqat o'sha bir manzilga borishlari mumkin. Xuddi shunday, inson sivilizatsiyasi poyezdi ham hokimiyatni boshqarayotganlar buyurgan tomonga yuradi. Ayon bo'lib turibdiki, insoniyat butunligicha dunyo bo'ylab barcha hokimiyatni aniq boshqarayotganlar tomonidan qo'yilgan rejani rad eta olmaydi. Insoniy ishlarni boshqaruvchi aynan ular bo'lib, ommа o'z maqsad va intilishlariga erishish uchun shularga umid bog'laydi. Bunday odamlarda g'oyalar va nazariyalarni shakllantirish, ularni jozibali tarzda ifodalash imkoniyati bor. Ular shaxsiy odatlarga ta'sir qila oladi, ijtimoiy tizimlarni nazorat qila oladi va axloqiy qadriyatlarni shakllantira oladi. Agar bunday rahbarlar Allohdan qo'rqadigan va Qiyomat kunida Undan mukofot umid qiladigan mo'min-e'tiqodli kishilar bo'lsa, hayot tizimining butun yo'nalishi muqarrar ravishda yaxshilik va to'g'ri hidoyat yo'liga tushadi. Yomon odamlar osongina isloh bo'ladi va iymon belgilab bergan yo'l to'g'ri ekanini anglaydi. Har bir yaxshi qadriyat mustahkam o'rnashib, o'z mevasini bera boshlaydi. Ijtimoiy ta'sirning eng kam foydasi shuki, yomonlik yengilmasa ham, cheklab turiladi. Aksincha, agar yetakchilik Alloh va Uning Rasuli belgilagan yo'ldan og'gan, o'z nafslariga ergashgan, me'yordan oshib ketgan va intizomsiz hayot kechirgan kishilar qo'liga o'tsa, hayot tizimining butun asosi zulm, haddan oshish va buzuqlikka quriladi. Buzuqlik tushunchalarga, nazariyalarga, ta'limga, axloqqa, siyosatga, madaniyatga, sivilizatsiyaga, shuningdek, savdo-sotiq munosabatlariga, qonun va adolatga kirib boradi. Yomonlik hech qanday to'siqsiz tarqaladi...

Even a person with superficial insight into human life cannot fail to realize that the whole question of human well-being depends entirely on who exercises control over human affairs. A train runs only to the destination determined by its driver. All passengers can travel only to the same destination, whether they like it or not. In the same way, the train of human civilization travels to where those who exercise power dictate. It is only too apparent that humanity as a whole cannot refuse the plan imposed by those who are in obvious control of all power throughout the world. It is those who conduct human affairs, and up to whom the masses look for the achievement of their goals and ambitions. Such people have the means of shaping ideas and theories, formulating them in an appealing fashion. They can influence personal habits, control social systems and mould moral values. If such leaders are good believers who fear God and who hope to receive reward from Him on the Day of Judgement, then the whole system of life will inevitably be set on the course of goodness and proper guidance. Evil people will be easily reformed and will realize that the path charted by faith is the proper one. Every good value becomes well established and begins to yield its fruit. The least benefit of social influence is that evil will be contained if not vanquished. On the other hand, if leadership is assumed by people who have deviated from the path laid down by God and His Messenger, and followed instead their own desires, exceeded their limits and led an undisciplined life, then the whole system of life will be based on tyranny, excesses and indecencies. Corruption will creep into concepts, theories, education, morality, politics, culture, civilization, as well as business transactions, law and justice. Evil will spread unchecked...

Ислом инсонларни инсон зотлари томонидан ғасб қилинган барча ҳокимиятни қайтариб олиб, уни тўлиқ Худога қайтаришга чақиргани каби, улар ўз инсонийликларини қутқаришга ва ўз жинсдошларига бўйсунишдан ўзларини сақлашга чақиради. Улар ижобий жавоб берганларида, аслида ўз жонларини ва мол-мулкларини ўз ҳавойи нафсига хизмат қилувчи золимларнинг режаларидан сақлаб қоладилар. Шунда Ислом ўз сафдошларидан золимликка қарши курашнинг барча оғирлигини ўз байроғи остида кўтаришни талаб қилади ва бу курашнинг талаб қилиши мумкин бўлган барча қурбонликларни беришни талаб қилади. Аммо шу билан бирга, улар учун анча қимматли ва хўрловчи қурбонликлар беришдан холи қилади. У уларнинг қадр-қимматини ҳимоя қилади ва ўз навбатида уларнинг хавфсизлигини таъминлайди. Шу сабабли Шуайб пайғамбар [ал-Аллоҳ уларга салом бўлсин] аниқ ва баланд овозда шундай дейди: «Агар Худо бизни улардан қутқаргандан сўнг, сизнинг йўлингизга қайтсак, Худога бефойда ёлғон туҳмат қилган бўлармиз. Биз уларга қайтишимиз мумкин эмас». (89-оят)

As Islam calls upon people to retrieve all authority usurped by human beings in order to return it all to God, it simply calls on them to rescue their humanity and save themselves from submission to fellow creatures. When they make a positive response, they actually save their souls and their property from the designs of tyrants, that serve their desires. In so doing, Islam requires its followers to bear the full burden of fighting tyranny, under its own banner, giving all the sacrifices such a fight may require. But at the same time, it spares them having to give sacrifices that are much more costly and humiliating. It protects their dignity and ensures their own safety at the same time. Hence, the Prophet Shu`ayb [peace be upon him] makes his statement loud and clear: “We should be guilty of fabricating lies against God, if we were to return to your ways after God has saved us from them. It is not conceivable that we should return to them.” (Verse 89)

Таким тарзда Шуайб қавмининг мағрур бошлиқларига қарши туради, ўз муносабатини аниқ ва очиқ билдиради, бошини баланд тутган ҳолда. Шу билан бирга, у Роббиси олдида бошини эгади, фақат Унинг ўзига таслим бўлганини эълон қилади ва Унинг илми коинотдаги барча нарсани қамраб олганини тан олади. Роббисига мурожаат қилганда, у келажакда нима бўлиши мумкинлиги ҳақида ҳеч қандай якуний гап айтмайди. У фақат худога бутунлай таслим бўлганини баён қилади: «Агар Роббимиз – Худо хоҳламаса, биз уларнинг динига қайтишимиз мумкин эмас. Роббимиз ҳар нарсани билувчидир» (89-оят).

Thus Shu`ayb stands up to the arrogant chiefs of his people, making his attitude absolutely clear and with his head raised high. Yet at the same time, he hangs his head down before his Lord, declaring his submission to Him alone, recognizing that His knowledge encompasses everything in the universe. As he refers to his Lord, he makes no final statement concerning what may happen. He simply declares that he has surrendered himself completely to God: “It is not conceivable that we should return to them, unless God, our Lord, so wills. Our Lord has full knowledge of everything.” (Verse 89)