Xuddi shu chaqiruv har bir payg‘ambar tomonidan takrorlangan. Sura har bir payg‘ambarning o‘z qavmiga aytgan so‘zlarini bayon qilar ekan, ataylab bir xil so‘zlardan foydalanadi. Shu tariqa u xabarning asosi va mohiyatidagi birligini ta’kidlaydi: ya’ni Xudoning yagonaligiga iymon keltirish, Undan qo‘rqish va Uning elchisiga itoat etishdir.
The same call is repeated by every messenger. The sūrah deliberately uses the same words as it reports what each messenger said to his people. Thus it stresses the unity of the message in its basis and essence: namely, belief in God’s oneness, fearing Him and obeying His messenger.
Sūra shundan keyin Samūd qavmiga xos bo‘lgan narsani ham qo‘shib o‘tadi. Ular al-Hijr deb ataladigan hududda, Shimoliy Arabistonda, Hijoz bilan Suriya o‘rtasida yashar edilar. Payg‘ambar ﷺ va sahobalar Tabūkka ketayotganda shu hudud orqali o‘tdilar va vayron bo‘lgan shaharni o‘z ko‘zlari bilan ko‘rdilar.
Ularning tarixi bayonida biz ularning birodari Solih ularga God bergan ne'matlarni eslatayotganini va ularning bu ne'matlardan mahrum etilishidan ogohlantirayotganini ko‘ramiz. U ularni yaqinlashib kelayotgan hisob-kitob va javobgarlik haqida ham ogohlantiradi: «Siz bu yerda, bog‘lar, bulоqlar, ekinzorlar va pishgan mevalarga to‘la xurmo daraxtlari orasida [abadiy] xavfsiz qoldirilasizmi?»
The sūrah then adds what was special in the Thamūd’s case. They used to inhabit an area known as al-Ĥijr, in north Arabia, between the Ĥijāz and Syria. The Prophet and his companions passed through this area on their way to Tabūk, seeing the ruined city for themselves. In this account of their history we see their brother, Şāliĥ, reminding them of the blessings God has favoured them with and warning them against their being withdrawn from them. He also warns them of the impending reckoning and accountability: “Will you be left secure [forever] in the midst of what you have here, among gardens and springs and plantations and palm-trees laden with ripe fruit?
"Siz tog'larni mahorat bilan o'yib uy-joylar yasaysiz." (146-149-oyatlar)
You carve dwellings out of the mountains with great skill.” (Verses 146-149)
Ular Şoliҳ bu yerda tasvirlagan bunday hashamatdan bahramand, ammo ular bunga va bu qanday qilib yuzaga kelganiga e’tibor bermaydilar. Shuningdek, ularni bunga muyassar qilgan Zotga shukr ham qilmaydilar. Shu sababli, ularning birodarlari buni batafsil bayon qiladi, toki ularning qalblari uyg‘onsin, ular bu ne’matni qadrlasinlar va uning yo‘qolib ketishidan qo‘rqsinlar. U ularga aytgan so‘zlari uxlab yotgan ongларни uyg‘otadi: “Siz bu yerda bor narsalar ichida xotirjam qoldirilasizmi?” (146-oyat).
Siz o‘zingizga berilgan bu hashamatdan bahramand bo‘lib qolaverasiz, deb o‘ylaysizmi? Bunday hashamat, aniq ko‘rsatilmagani uchun, yana ham ulug‘vorlik kasb etadi. Shunday ekan, u hech qachon tugamaydi yoki olinmaydi, deb xotirjam bo‘lasizmi? Siz shunday bog‘lar, bulоqlar, ekinzorlar va xurmo daraxtlari orasida qoldirilasizmi, ularning xurmolari juda pishgan va hazm qilish juda oson bo‘lsa? Tog‘ jinslarini mahorat bilan o‘yib yasagan, ularga yana ham ulug‘vorlik bag‘ishlagan bu uylarda qoldirilasizmi?
They enjoy such luxury as Şāliĥ describes here, but they pay no attention to it and how it came about. Nor do they express any gratitude to the One who has blessed them with it. Hence, their brother describes this in full to awaken their hearts so that they will appreciate it and fear its withdrawal. What he says to them alerts slumbering minds: “Will you be left secure in the midst of what you have here?” (Verse 146) Do you think that you will be left to enjoy this luxury you have been blessed with? Such luxury is given a further air of splendour as it is left unspecified. Do you, then, feel secure that it can never be terminated or withdrawn? Will you be left in such gardens, springs, plantations and palm trees that give you dates so ripe that are very easy to digest? Will you be left in these homes you skilfully carve out in rocky mountains, giving them an extra air of splendour?
Yurak-yuraklarini shu eslatma bilan zabt etgach, Solih ularni Allohdan qo'rqishga, itoatkor bo'lishga va haqni e'tiborsiz qoldirib, buning o'rniga fasodga berilgan kishilardan ajralishga chaqiradi: «Bas, Allohdan qo'rqinglar va menga itoat qilinglar. Haddan oshganlarning, yer yuzida tuzatish o'rniga buzg'unchilik qiluvchilarning amriga quloq solmanglar» (150-152-oyatlar).
Having touched their hearts with this reminder, Şāliĥ calls on them to fear God, remain obedient and separate themselves from those who pay no heed to what is right and indulge instead in corruption: “So, fear God and pay heed to me. And pay no heed to the counsel of those who are given to excesses — who spread corruption on earth instead of setting things to rights.” (Verses 150-152)
Lekin uning so'zlari ularning qotib qolgan yuraklariga ta'sir qilmaydi va ular unga e'tibor bermaydilar: "Ular dedilar: Sen faqat sehrlangan kishisan. Sen bizga o'xshagan oddiy insonsan. Agar sen rostgo'y kishi bo'lsang, bizga biror mo''jiza ko'rsat." (153-154-oyatlar) Ular avvaliga uni sehrlangan, shuning uchun nima deyayotganini bilmaydigan kishi deb ta'riflaydilar. Go'yo faqat aqldan ozgan odamgina o'z qavmini yolg'iz Allohga ibodat qilishga chaqiradi.
Note: the rules say "God", not "Allah", so the translation above should read "Xudoga" instead of "Allohga", and "Allah" in the original is rendered as God. Corrected version:
Lekin uning so'zlari ularning qotib qolgan yuraklariga ta'sir qilmaydi va ular unga e'tibor bermaydilar: "Ular dedilar: Sen faqat sehrlangan kishisan. Sen bizga o'xshagan oddiy insonsan. Agar sen rostgo'y kishi bo'lsang, bizga biror mo''jiza ko'rsat." (153-154-oyatlar) Ular avvaliga uni sehrlangan, shuning uchun nima deyayotganini bilmaydigan kishi deb ta'riflaydilar. Go'yo faqat aqldan ozgan odamgina o'z qavmini yolg'iz Xudoga ibodat qilishga chaqiradi.
His words, however, do not touch their hardened hearts, and they pay no attention to him: “They said: You are but one who has been bewitched. You are only a human being like us. So bring us a sign if you are a man of truth.” (Verses 153-154) They first describe him as one bewitched and, as such, one who does not know what he is talking about. It is as though only a madman will call on his people to worship God alone.
“Siz ham bizga o‘xshash oddiy insonsiz.” (154-oyat) Allohning elchisi ularga murojaat qilganida, odamlar har doim shu nuqtadan norozi bo‘lishardi. Ular elchi qanday bo‘lishi kerakligi haqida noto‘g‘ri tasavvurga ega edilar. Ular Allohning oddiy insonlarni Uning elchilari etib tanlashidagi hikmatni tushuna olmas edilar, shuningdek, Alloh elchilarini o‘zlari orasidan tanlab, ularni Undan nur va hidoyat oluvchi yetakchilar qilib, insoniyatga ko‘rsatgan izzatni ham qadrlay olmas edilar. Ularning fikricha, Allohning elchisi boshqa turdagi mavjudot bo‘lishi kerak edi, chunki u ularga yuqoridan xabarlar olib keladi va ularning idroki doirasidan tashqarida turgan olam haqida gapiradi. Haqiqat shundaki, insoniyat Alloh bunday insonni shu darajada ulug‘laganini, unga yer yuzida turib Oliy Olam bilan bevosita aloqada bo‘lish qobiliyatini berganini tushunishga ojiz. Boshqalar kabi oddiy inson, hayotini odatdagidek kechiradi: yeydi, ichadi, uxlaydi, uylanadi, ko‘chalar va bozorlarda yuradi hamda hammaga xos bo‘lgan barcha istak va his-tuyg‘ularni boshdan kechiradi.
“You are only a human being like us.” (Verse 154) Whenever a messenger of God addressed them, people were always troubled by this point. They always had a flawed concept of what a messenger should be like. They could not understand God’s wisdom of choosing ordinary people as His messengers, nor could they appreciate the honour God grants to mankind by choosing His messengers from among themselves, making them the leaders that receive light and guidance from Him. They felt that a messenger of God should be of a different type of creation, since he brings them information from on high, and tells them of the realm that lies beyond their perception. The fact is that humanity is incapable of appreciating that God so honoured such a man, giving him the ability to be in direct contact with the Supreme Society while still on earth. A man like others, going about his life in a normal way: eating, drinking, sleeping, marrying, walking about the streets and market places, and experiencing all the desires and feelings that occur to everyone else.
Barcha avlodlarda odamlar har bir elchidan uning haqiqatan ham Alloh tomonidan yuborilganini isbotlash uchun mo''jiza talab qilganlar: "Agar sen rostgo'y kishi bo'lsang, bizga biror belgi ko'rsat." (154-oyat)
Across all generations people demanded from each messenger a miracle to prove that he was truly sent by God: “Bring us a sign if you are a man of truth.” (Verse 154)
Shunday qilib, Samud qavmi mo''jiza talab qildi va Alloh (?) — yo'q, "God" so'zi "Xudo" deb tarjima qilinadi:
Shunday qilib, Samud qavmi mo''jiza talab qildi va Xudo O'z bandasi Solih alayhissalomga yuborib, urg'ochi tuya shaklidagi belgi berdi. Biz uning jismoniy ko'rinishi haqida batafsil ma'lumot berishga urinmaymiz, Qur'on sharhlovchilarining ba'zilari qilganidek, chunki bunday tavsif beradigan ishonchli va sahih manbaga ega emasmiz. Shuning uchun faqat shuni aytamiz: u Samud qavmi so'raganidek, mo''jiza edi. Solih dedi: "Mana, bu urg'ochi tuya: uning suv navbati bor, sizlarning ham belgilangan kunda suv navbatingiz bor."
Thus, the Thamūd demanded a miracle and God responded to His servant, Şāliĥ, giving him a sign in the form of a she-camel. We will not try to give details of its physical appearance, as have some commentators on the Qur’ān, because we have no authentic reliable source giving such a description. Instead, we will only say that she was a miracle, just as the Thamūd had asked for: “He said: Here is a she-camel: she shall have her drinking share, and you shall have your drinking share, each on an appointed day.
"Unga zarar yetkazmang, aks holda sizni dahshatli kunning azobi tutadi." (155-156-oyatlar)
Do not harm her, lest suffering befall you on an awesome day.” (Verses 155-156)
Shunday qilib, Solih tuyani chiqardi va shart qo'ydi: qavm chorva mollarini suvga olib boradigan suv ular o'rtasida bo'linsin, bir kuni suvni butunlay tuyaga qoldirsinlar, ertasi kuni esa undan xohlaganlaricha olsinlar.
Thus, Şāliĥ produced the she-camel making it a condition that the water where they took their cattle to drink should be divided between them, leaving it all for the she-camel one day and taking whatever they wanted from it on the following day.
Ular uning kunidagi huquqlarini poymol qilmas edilar va u ham ularning kunlariga yaqinlashmas edi. Shunday qilib, uning kunlari va ichkiligi ularnikidan alohida edi. U ularni unga biror zarar yetkazishdan ogohlantirdi, chunki bu ularga og'ir azob keltirishini ta'kidladi.
They would not trespass her rights on her day, and she would not come near them on their day. Thus, her days and her drinking were separate from theirs. He warned them against doing her any harm, for that would ensure that a mighty suffering would befall them.
Bu mo''jizaviy belgi o''jar va mag''rur Samud qavmiga nima qildi? U ularning qattiq qotgan qalblarini haqiqiy dinni qabul qilishga undamadi. Qorong''ulikda yashayotgan ruhlariga ham nur bermadi. Tuya ifodalagan sinov ular oldida turardi, lekin ular unga parvo qilmadilar. Hatto o''z va''dalarini ham ado etmadilar: "Ammo ular uni shafqatsizlarcha o''ldirdilar; keyin esa pushaymon bo''ldilar". (157-oyat) Uni haqiqatan o''ldirganlar esa yer yuzida fasod tarqatgan kishilar edi.
What did this miraculous sign do to the stubborn and arrogant Thamūd? It did nothing to inspire their hardened hearts to accept the true faith. Nor did it give light to their souls living in darkness. The challenge the camel represented was there for them to meet, but they did not care. Nor did they even fulfil their pledges: “But they cruelly slew her; then they became regretful.” (Verse 157) The ones who actually slew her were those who had spread corruption in the land.
Shoh Solih ularni aniq ogohlantirgan edi, va bu ogohlantirishlarni juda jiddiy yetkazgan edi, lekin ular hech narsadan qo'rqmadilar. Shu sababli, gunoh ularning hammasiga birdek tegishli bo'ldi, jazo ham shunday.
Şāliĥ had given them clear warnings, delivering these very seriously, but they feared nothing. Hence, the offence was shared by them all, as also the punishment.
Ular o'z jinoyatlaridan pushaymon bo'ldilar, lekin bunday pushaymonlik juda kech edi. Shu sababli: "Shunda ularni azob tutdi." (158-oyat). Azobning tafsilotlari berilmagan, bu voqealarning tezligini ko'rsatish uchun qilingan.
They regretted their crime, but such regret was too late. Hence, “So the suffering befell them.” (Verse 158) No details are given of the punishment in order to give an impression of the speed of events.
Shunday qilib, sura bu parchani o'zining odatdagi xulosasi bilan yakunlaydi: "Albatta, bunda aniq belgi bor; ammo ularning ko'pchiligi iymon keltirmaydi. Albatta, Rabbingiz — Azizdir, Rahmlidir." (158-159-oyatlar)
Then the sūrah concludes this passage with its usual comment: “Indeed, there is in this a sure sign; yet most of them will not believe. And indeed it is your Lord who is the Mighty One, the Merciful.” (Verses 158-159)