Sura boshida Muso va Fir'avn hikoyasi bilan hokimiyat va boshqaruv kuchi hamda uni zulm, zolimlik, kufr va Xudoning hidoyatini tark etish bilan birga olib borilganda, qanday halokat va vayronagarchilikka olib kelishi ko'rsatilgan edi. Endi sura Qorun, ya'ni Qoraxning hikoyasini bayon qiladi, boylik va ilm kuchini tasvirlaydi, va bu kuch takabburlik va noshukrlik bilan birga bo'lganda, xuddi shu oqibatga olib kelishini ko'rsatadi. Mohiyatan, sura boylik va hashamatni iymon va solihlik bilan solishtirganda ahamiyatsiz qiladigan, shuningdek, hayot zavqlaridan kibr va buzg'unchilik qilmasdan, mo''tadil foydalanish qadriyatlarini aks ettiradi.

The sūrah opened with the story of Moses and Pharaoh showing the power of government and authority and how, when coupled with injustice, tyranny, disbelief and abandonment of God’s guidance, it ended in failure and ruin. Now the sūrah tells us about Qārūn, or Korah, portraying the power of wealth and knowledge and how, when coupled with arrogance and ingratitude, this leads to the same end. In essence, the sūrah depicts those values that make wealth and luxury practically insignificant when compared with faith and righteousness, as also with moderation in enjoying life’s pleasures without arrogance or corruption.

Qur’on bu voqealarning qaysi vaqtda va qaysi joyda sodir bo‘lganini aniq ko‘rsatmaydi. U faqat Qorun Muso qavmidan ekanini va ularga zulm qilganini bildiradi.

The Qur’ān does not specify the time and place where these events took place. It only tells us that Qārūn belonged to Moses’ people and that he was unjust to them.

Bu voqea Misrda, Isroiliyliklar ketishidan oldinmi yoki ularning ketishidan keyin, lekin Muso hayotligida sodirbo‘ldimi yoki Muso vafotidan keyin sodir bo‘ldimi? Ba’zi rivoyatlarda Qorun Musoning amakivachchasi bo‘lgan, surada keltirilgan voqealar esa Muso hayotligida ro‘y bergan, deyilgan. Boshqa rivoyatlarda esa u Musoga hatto zulm qilgan, Musoni zinoda ayblash rejasida ishtirok etgan, buning evaziga pora olishi kerak bo‘lgan, deyiladi. Alloh Musoning aybsizligini ko‘rsatgan va unga Qorunni jazolashga ruxsat bergan; Qorun esa yerga yutilgan.

Did this happen in Egypt before the Israelites left? Or was it after their departure but during Moses’ lifetime? Or did it take place after Moses’ death? There are some reports which suggest that Qārūn was Moses’ cousin and that the events related in the sūrah took place during Moses’ lifetime. Other reports add that he even wronged Moses and was party to a plot that sought to accuse Moses of adultery. Qārūn was to receive a bribe in return. God showed that Moses was innocent and allowed him to punish Qārūn, who was swallowed into the earth.

Biz bu rivoyatlarning hech biriga muhtoj emasmiz, shuningdek, bu voqealarning aniq vaqti va joyini bilishimiz ham shart emas. Qur'onda bayon etilgan qissaning o'zi o'z maqsadiga xizmat qilish va o'zining qadriyatlarini belgilash uchun yetarlidir. Agar uning vaqti, joyi va sharoitlari uning maqsadiga foyda keltirganida edi, Qur'on bu tafsilotlarni albatta bayon qilgan bo'lardi. Shu sababli, bu yerda biz boshqa rivoyatlarga murojaat qilmasdan, faqat surada bayon etilgan narsalar haqida so'z yuritamiz.

Qorun [yoki Qorax] Muso xalqidan edi, ammo u ularga zulm qildi. Biz unga shunday xazinalar bergan edikki, ularning kalitlarining o'zi kuchli odamlar guruhiga ham og'ir yuk bo'lardi. Uning xalqi unga dedi: "Boyligingdan maqtanma; chunki Alloh maqtanuvchilarni sevmaydi." "Alloh sanga ato etgan narsa orqali oxirat yurtini izla, lekin dunyodagi ulushingni ham unutma; Alloh senga yaxshilik qilganidek, sen ham yaxshilik qil va yer yuzida fasod tarqatishni xohlama; chunki Alloh fasod tarqatuvchilarni sevmaydi." U javob berdi: "Bu boylik menga faqat o'zimda bor bilim tufayli berilgan."

Qārūn [or Korah] was one of the people of Moses, but he treated them unjustly. We had granted him such treasures that their very keys would have been too heavy a burden for a band of strong men. His people said to him: Do not exult [in your riches]; for God does not love those who are exultant. Seek instead, by means of what God has granted you, the good of the life to come, without forgetting your rightful share in this world; and do good just as God has done good to you, and do not seek to spread corruption on earth; for God does not love the ones who spread corruption.’ Answered he: ‘I have been given this wealth only by virtue of the knowledge that I have.’ (Verses 76-78)

Hikoya boshlanishida uning asosiy qahramoni Qorun, uning qavmi esa «Muso qavmi» ekanligi ko‘rsatiladi, shuningdek, u o‘z qavmi bilan adolatsiz muomala qilgani bayon etiladi. Shu bilan birga, bunday adolatsizlikning sababi ham darhol aytiladi, ya’ni boylik: «Biz unga shunday xazinalar bergan ediki, ularning kalitlarini bir to‘da kuchli odamlar ham ko‘tara olmas edi». (76-oyat) Keyin esa voqealar, so‘zlar va ularga bo‘lgan munosabatlar batafsil bayon etiladi.

This is how the story begins, naming its main character, Qārūn, and his community, “the people of Moses”, as well as the way he treated his people, which was unjust. It also tells us right at the very start the reason for such injustice, namely wealth: “We had granted him such treasures that their very keys would have been too heavy a burden for a band of strong men.” (Verse 76) It goes on to explain the events, statements and reactions involved.

Qorun Muso qavmiga mansub edi. Olloh unga juda ko‘p boylik bergan edi, suraning o‘zida u “xazinalar” deb ta’riflangan. Bu so‘z to‘planib qolgan, muomaladan chiqarilgan ortiqcha pul-mulkni anglatadi. Darhaqiqat, bu xazinalarning kalitlarini olib yurishning o‘zi hatto kuchli odamlar guruhi uchun ham og‘ir yuk edi. Qorun aynan boyligi tufayli o‘z qavmiga zulm qilgan. Sura Qorun qilgan zulmning shaklini aniq ko‘rsatmaydi, shu sababli uni noaniq qoldiradi, toki barcha turdagi zulmni o‘z ichiga olsin. U ularning yer-mulkini nohaqlik bilan olib qo‘yishi mumkin edi, bu ko‘pincha kuch va boylikdan foydalanib boshqalarni huquqlaridan mahrum qiladiganlar tomonidan qilinadi. Shuningdek, u ularni o‘z mulkidagi haqqiy ulushidan mahrum qilishi ham mumkin edi. Olloh kambag‘allarga boylarning mulkida haqqiy ulush bergan, toki boylik faqat boylar orasida aylanib, ularning atrofidagi kambag‘allar esa og‘ir ehtiyojda qolmasin. Bu yuz berganda, fasod ochiq-oydin namoyon bo‘ladi. Qorun boshqa turdagi zulmlarda ham xuddi shunday aybdor bo‘lishi mumkin edi.

Ushbu birinchi sahnada takabburlikning eng yuqori darajasini ko‘ramiz. Shuningdek, to‘g‘ri nasihatning e’tibordan chetda qoldirilib, buzuqlik va nodonlikka ustunlik berilganini ham ko‘ramiz.

In just this first scene we see arrogance at its height. We also see sound advice ignored in favour of corruption and ingratitude.

Ikkinchi sahnada Qorun o‘z qavmi oldiga boyligi ta’minlay olgan barcha hashamat bilan bezanib chiqqani ko‘rsatiladi. Ulardan ba’zilari bundan shunchalik hayratga tushadiki, o‘zlari ham shunday narsaga ega bo‘lishni eng chin dildan orzu qiladilar. Hasad qilib, ular unga ulkan boylik berilgan deb o‘ylaydilar. Biroq boshqalari imon ovoziga quloq solib, boylik jozibasidan va Qorunning dabdabasidan ustun turadilar. To‘la ishonch bilan so‘zlab, ular birinchi guruhga haqiqatni eslatadilar:

The second scene shows Qārūn appearing before his people, decked out in all the splendour his wealth could afford him. Some of them are so dazzled by this that they express their keenest wish to have something similar. Envious, they believe that he has been given a great fortune. Others, however, listen to the voice of faith, rising above the lure of wealth and Qārūn’s pomp. Speaking in full confidence, they remind the first group of the facts:

Shunday qilib, u o‘z qavmi oldiga butun dabdabasi bilan chiqdi. Dunyo hayotidan boshqa narsani istamaganlar aytdilar: «Voh, Qorun ega bo‘lgan narsaga bizda ham bo‘lsa edi! Albatta, u katta baxt egasi!» Haqiqiy ilm berilganlar esa dedilar: «Voy sizlarga! Iymon keltirib, yaxshi amal qilgan kishi uchun Allohning ajri eng yaxshisidir. Lekin buni faqat sabr qiluvchilargina oladilar». (79-80-oyatlar)

And so he went forth before his people in all his pomp. Those who cared only for the life of this world said: ‘Oh, would that we had the like of what Qārūn has been given! He is certainly a man of great fortune! But those who had been granted true knowledge said: ‘Woe to you!’ God’s reward is by far the best for any who believes and does what is right. Yet none can attain this other than those who are patient in adversity.’ (Verses 79-80)

Bu yerda biz dunyoning hozirgi hayoti taklif qila oladigan hashamatlarga oshiq bo‘lgan, ularga ega bo‘lish uchun qo‘lidan kelganini qilishga tayyor bo‘lgan ba’zi odamlarni ko‘ramiz. Boshqalar esa imonni ulug‘roq ne’mat deb biladi va Allohning mukofotini umid qiladi. Shunday qilib, boylikning qadri imonning qadri bilan yonma-yon qo‘yiladi: {Faqat dunyo hayotini istaganlar aytdilar}.

Here, we see some people infatuated with the luxuries that the present life can offer, ready to do what they can in order to have their share of it. Others feel that faith is a greater blessing, and hope for God’s reward. Thus the value of wealth is set side by side with the value of faith: “Those who cared only for the life of this world said:

Moddiy ulug'vorlik va tantananing jozibasi eng kuchli bo'lganda, Xudo sinovni tugatish va jamiyatning zaif a'zolarini bunday vasvasadan asrash uchun aralashadi. Shunday qilib, bu hikoyaning uchinchi, hal qiluvchi sahnasida takabburlik butunlay yo'q qilinadi.

When the attraction of material splendour and pomp is at its greatest, God intervenes in order to end the test and save the weaker elements of the community from such temptation. Thus arrogance is utterly destroyed in the third, decisive scene of this story:

Shundan so'ng Biz uni va uning uyini yerga yutdirdik. Unga Allohdan boshqa hech kim yordam bera olmadi va u o'zini himoya qila olmadi.

Then We caused the earth to swallow him, together with his dwelling. He had none to give him support against God, nor was he able to protect himself. (Verse 81)

Shu qisqa jumlada ulkan voqea tasvirlangan: “Biz uni va uning uyini yerga yutdirdik.” Shunday qilib, Qorun o‘zining mag‘rurligi bilan shishgan yerning ichiga kirib ketdi. U zaif va ojiz ekanligi ko‘rsatilgan, o‘z boyligi yoki mavqeidan biror foyda olishga qodir emasligi namoyon bo‘ladi.

In such a short sentence a huge event is described: “We caused the earth to swallow him, together with his dwelling.” Thus Qārūn went into the earth over which his pride had swelled. He is shown to be weak and powerless, incapable of using his wealth or position to any advantage.

Shu bilan birga, boshqa odamlarni qamrab olgan og'ir sinov ham u bilan tugadi. Olgan zarbasi ularni Allohga qaytishga undadi, ilgari ularni ko'r qilgan adashish pardasini ko'tardi. Hikoyaning so'nggi sahnasi shunday tasvirlanadi:

With him the severe test that had claimed other people was also brought to an end. The blow he received made them turn back to God, lifting the cover of error that had earlier blinded them. The final scene of the story is thus portrayed:

Ertasi kuni ertalab, kecha uning o‘rnida bo‘lishni orzu qilganlar endi shunday deyishardi: "Ana xolos! Albatta, Olloh O‘z bandalaridan xohlaganiga rizqni mo‘l qilib beradi yoki tor qilib beradi. Agar Olloh bizga mehribonlik qilmaganda, bizni ham yer yutib yuborishi mumkin edi. Ana xolos! Kofirlar najot topmaydilar."

By the morning, those who but yesterday had longed to be in his place were now saying: Behold! It is indeed God who gives in abundance, or gives in small measure, to whom He wills of His servants. Had not God been gracious to us, He might have caused the earth to swallow us, too. Behold! The unbelievers will not achieve success.