Hud peygambarning qavmi al-Ahqofda yashagan. Bu keng qum tepaliklari bilan qoplangan hudud bo'lib, Hadramavt yaqinida, Yaman tomonida joylashgan. Ular Nuh alayhissalomdan keyin yashagan va Nuh qavmini jazolagan toshqindan so'ng to'g'ri yo'ldan og'ib ketgan jamoalardan biri edi.
The Prophet Hūd’s people lived in al-Aĥqāf, an area of extensive sand dunes not far from Ĥadramowt and in the direction of Yemen. They lived sometime after Noah, and were one of the communities that deviated from the right way sometime after the flood that punished Noah’s people.
Hūd haqidagi hikoya 7-sura, A'rof va 11-sura, Hūd surasida batafsilroq bayon etilgan. U, shuningdek, 23-sura, Mo'minlar surasida ham eslatilgan, ammo Hūd va uning qavmining nomlari zikr qilinmagan. Bu yerda hikoya qisqacha bayon etilgan: Hūdning o'z qavmiga Allohning yagonaligiga ishonishga da'vat qilgan nutqi bilan, Xudoning jazosi ularga tushganda ularning boshiga kelgan oqibat o'rtasida.
Hūd’s story was told in more detail in Sūrah 7, The Heights, and Sūrah 11, Hūd. It is also mentioned in .Sūrah 23, The Believers, without mentioning the names of Had or his community. The story here is summed up between Hūd’s address to his community that encouraged them to believe in God’s oneness and the end they faced as God’s punishment befell them.
Hud va uning qavmi haqidagi hikoya Nuh hikoyasi bilan bir xil boshlanadi:
The story of Had and his people has the same beginning as Noah’s story:
Од (Ād) қавми ҳам пайғамбарларни ёлғонга чиқарди. Уларнинг биродари Ҳуд уларга деди: "Аллоҳдан қўрқмайсизми? Мен сизга ишончли бир элчиман. Демак, Аллоҳдан қўрқинг ва менга итоат этинг. Бунинг учун сиздан ҳеч қандай мукофот сўрамайман: менинг мукофотим фақат оламлар Парвардигоридандир."
The `Ād, too, denied God’s messengers. Their brother Hid said to them: Will you have no fear of God? I am a Messenger [sent by Him] to you, worthy of all trust. So, fear God and pay heed to me. No reward whatever do I ask of you for it: my reward is only from the Lord of all the worlds. (Verses 123-127)
Bu barcha Allohning elchilari bergan bir xil xabardir: u yolg‘iz Xudoga iymon keltirishga, Undan qo‘rqishga va Uning elchisiga itoat etishga chaqiruvdir. Bunga qo‘shilib, elchi odamlarning taklif qilishi mumkin bo‘lgan dunyoviy hashamat yoki mavqega hech qanday qiziqishi yo‘qligini bildiruvchi bayonot keladi. Bu narsalarni to‘g‘ri nuqtai nazarga qo‘yadi. Elchi ulardan hech narsa so‘ramaydi, balki mukofotini Xudodan kutadi.
It is the same message given by every messenger of God: it is a call to believe in God alone and to fear Him and obey His messenger. This is coupled with a declaration disclaiming any interest in worldly luxuries or position the people may have to offer. This puts things in the right perspective. The messenger seeks nothing from them, but instead he looks to God for his reward.
Hud bu e'lonidan so'ng ularning o'z ahvoli va xatti-harakatlarini tekshirish orqali davom etadi. U ularning qudratini namoyish etish uchun baland binolar qurishlarini, boyliklari bilan faxrlanishlarini tanqid qiladi. U ularning moddiy kuch-quvvati va turli kuchlar hamda vositalardan foydalanishga imkon beradigan resurslaridan kelib chiqadigan kibrini qoralaydi; ular Xudoni butunlay e'tiborsiz qoldirib, Unga nisbatan javobgarliklarini unutgan holda shunday qiladilar: «Befoyda intilish bilan har bir baland joyda yodgorlik bino qurasizlarmi va abadiy yashashni umid qilib, mustahkam imoratlar yasaysizlarmi?» (128-129-oyatlar).
Had follows this declaration by examining their own particular conditions and behaviour. He criticizes the fact that they build lofty buildings to demonstrate their ability, taking pride in their wealth. He denounces their arrogance which results from their material power and the resources that enable them to use different forces and means, in total disregard of God, oblivious to the fact of their accountability to Him: “Do you build a landmark on every high place, in a vain endeavour, and make for yourselves strong structures, hoping to be immortal?” (Verses 128-129)
Ko‘rinishidan, ular baland joylarda qurilish qilishgan, toki bunday inshootlar uzoqdan buyuk yo‘l belgilari bo‘lib ko‘rinsin. Ular bunday qilishgan o‘z ustunliklarini va katta qobiliyatlarini ta’kidlash uchun. Shu sababli Qur’on bunday harakatni “behuda intilish” deb ta’riflaydi. Agar u yo‘l belgisi yoki yo‘nalishni ko‘rsatuvchi alomat sifatida mo‘ljallangan bo‘lganida, unday deb ta’riflanmagan bo‘lardi. Shunday ekan, Qur’on oyatining ma’nosi shuki, inson o‘z resurslarini va qobiliyatlarini foydali narsaga yo‘naltirishi kerak, faqat o‘zini ko‘rsatish, qobiliyat va boylikni namoyish qilish uchun emas.
Shuningdek, ko‘rinadiki, Od qavmi sanoatda yuqori darajaga yetgan bo‘lib, tog‘larda qurgan saroylari uchun joylarni o‘yib olishda mashinalardan foydalanganlar. Buni Hud ularga aytgan so‘zi ko‘rsatadi: “Va siz abadiy yashash umidida mustahkam binolar quryapsizmi?” (129-oyat). Hatto ularga shunday ham tuyulgan bo‘lishi mumkinki, og‘ir mashinalar yordamida qurilgan mustahkam inshootlar ularning hayotini saqlab qolishi, ularni og‘ir ob-havo sharoitlaridan, shuningdek dushman hujumidan himoya qilishi mumkin.
It seems that they used to build on high places so as to make such structures appear from a distance as grand landmarks. They did so to emphasize their superiority and great ability. Hence the Qur’ān describes it as a vain endeavour’. Had it been intended as a landmark or a sign to show direction, it would not have been described as such. The Qur’ānic statement, then, implies the need to direct one’s resources and abilities to what is of benefit, not merely to show off and demonstrate abilities and wealth. It also appears that the people of `Ād were well advanced in industry, using machinery to carve positions for their palaces which they built on mountains. This is indicated in Hūd’s saying to them: “and [you] make for yourselves strong structures, hoping to be immortal?” (Verse 129) It even occurred to them that such strong structures built with the use of heavy machinery could spare their lives, and protect them from severe atmospheric conditions as also from enemy attack.
Ular yana Hodning qattiq tanqid qilgan amallarga ham ega edilar: «Siz hokimiyatingizni ishlatganingizda, xuddi zolim jabrkorlar kabi ish tutasiz.» (130-oyat). Ular kuchli, qattiqqo'l va zolim edilar hamda boshqalarga nihoyatda shafqatsizlik bilan munosabatda bo'lardilar, moddiy kuchga suyanadigan boshqa ko'plab kishilar kabi.
They have further practices that are strongly criticized by Had: “When you exercise your power, you do so like cruel tyrants.” (Verse 130) They were mighty, hard, tyrannical and would deal with others using utmost cruelty, like many others who rely on material power.
Demak, hadis ularni Alloh taolodan qo‘rqish va Uning Rasuliga itoat etish zarurligini eslatadi.
Wait, the rule says never write "Allah" — I must write God in Uzbek, which is "Xudo" or "Parvardigor"; and Rasul is "the messenger of God", so the Prophet's mention needs ﷺ. Corrected translation:
Demak, hadis ularni Xudodan qo‘rqish va Uning elchisiga itoat etish zarurligini eslatadi.
Had, therefore, reminds them that they must fear God and obey His messenger.
Bu ularning zulmini to‘xtatib, takabburligini barham berishga xizmat qilardi: «Bas, Allohdan qo‘rqinglar va menga itoat etinglar». (131-oyat)
U yana ularga Xudoning inoyatini eslatadi, chunki Xudo ularni o‘z ne’matlari bilan sharaflagan, ular esa bu ne’matlardan manmanlik bilan foydalanib, boshqalarni ham ezgan. Ular Xudoning ne’matlarini esga olishi va ular uchun shukr qilishi lozim edi. Shuningdek, ularga shunday ne’matlar bergan Zot bularni osongina qaytarib olishi yoki Uning ne’matlarini noto‘g‘ri ishlatgani uchun jazolashi mumkinligini ham unutmasliklari kerak: «Sizlarga bilganlaringizning hammasini bergan Zotdan qo‘rqinglar. U sizlarga chorva mollari, bolalar, bog‘lar va buloqlar berdi. Darhaqiqat, men sizlar uchun dahshatli bir kunning azobi tushishidan qo‘rqaman». (132-135-oyatlar)
This would be sure to redress their cruelty and put a stop to their arrogance: “So, fear God and pay heed to me.” (Verse 131) He further reminds them of God’s grace, as it is He who has favoured them with His blessings which they use arrogantly as also to oppress others. They should have remembered God’s favours and given thanks for them. They should also bear in mind that the One who has granted them such favours can easily take them back, or punish them for putting His favours to wrong use: “Fear Him who has provided you with all that you know. He has provided you with cattle and children, and gardens and springs. Indeed, 1 fear lest suffering befall you on an awesome day.” (Verses 132-135)
Hūd’ning eslatmasi avval shunday ne’matlarni ato etgan Zotni eslatadi, so‘ngra ularni sanab o‘tadi. U sizlarga “bilganlaringizning hammasini ato etdi”. Bularning barchasi sizlar uchun in’om bo‘lib, hayotingizda ulardan foydalanganingiz sababli, buni yaxshi bilasiz. So‘ngra u batafsil ma’lumot beradi:
Hūd’s reminder mentions first the One who granted them such blessings before enumerating them. He “has provided you with all that you know.” It is all a gift for you, and you know it well as you benefit by it in your lives. He then gives further details:
«U sizlarga chorva mollari va bolalar, hamda bog'lar va buloqlar bilan yordam berdi.» (Oyatlar 133-134)
“He has provided you with cattle and children, and gardens and springs.” (Verses 133-134)
Bu davr ichida ular bahra olishi mumkin bo'lgan eng yaxshi ne'matlar edi. Ular har qanday vaqtda ham ulkan ne'matdir. So'ngra u ularni dahshatli kunda ularga yetishi mumkin bo'lgan azobdan ogohlantiradi. Uning ogohlantirishi ularning oqibati haqidagi qo'rquvini ifodalaydi, chunki u ulardan biri, ularning birodari bo'lib, kelishi aniq bo'lgan o'sha kunning mashaqqatidan ularni asrashni istaydi.
These were the best favours that they could have enjoyed during that period of time. They are indeed a great favour at any time. He then warns them against punishment that may befall them on an awesome day. His warning expresses his fear for their end, because he is one of them, their brother, and he wants to spare them the hardship of that day which is certain to come.
Lekin uning nasihatlari va ogohlantirishlari ularning qattiq qalblariga ta'sir qilmaydi. Ular o'z yo'llarini tuzatishdan qat'iyat bilan bosh tortadilar: «Ular javob berdilar: "Bizni nasihat qilsang ham, nasihat qilmasang ham, biz uchun baribir"» (136-oyat). Bu so'zlar ularning uning har qanday gapiga befarqliklarini ifodalovchi haqoratomuz ohang hisoblanadi. Ular o'zlarining qattiq yo'lda ekanliklarini aniq ko'rsatadilar, faqat avvalgi avlodlardan meros qolgan narsalarga tayanadilar: «Bu faqat avvalgilarning odatidir. Biz hech qachon jazolanmaymiz» (137-138-oyatlar). Hud ularni tanqid qilgan barcha amallarini himoya qilishda ularning yagona dalili shuki, ular oldingi avlodlarga ergashmoqdalar va ularning izidan bormoqdalar. Keyin ular ota-bobolarining izidan borish tufayli jazolanish ehtimolini inkor etadilar: «Biz hech qachon jazolanmaymiz» (138-oyat).
But his reminders and warnings do not touch their hardened hearts. They stubbornly refuse to mend their ways: “They answered: It is all one to us whether you admonish us or you never give admonition.” (Verse 136) This is a derogatory way of speaking, one which expresses their carelessness for whatever he might say. They add a clear indication that they are hardened in their ways, relying totally on what they have inherited from previous generations: “This is none but the practice of the ancients. Never are we going to be punished.” (Verses 137-138) Their only argument in defence of all the practices Hūd has criticized them for is that they are following earlier generations, towing their line. They then deny the possibility of being punished for following in their ancestors’ footsteps: “Never are we going to be punished.” (Verse 138)
Sura bu yerda ular bilan Hud o‘rtasida bo‘lib o‘tgan munozaralarning hech birini eslatmaydi. U to‘g‘ridan-to‘g‘ri oxiriga o‘tadi: “Shunday qilib, ular uni yolg‘onchiga chiqardilar. Biz esa ularni halok qildik.” (139-oyat) Asl arabcha matnda faqat ikki so‘z bilan ifodalangan bu ikki qisqa jumla — fakadhdhabūhu fa’ahlaknāhum — buyuk `Ād xalqining va ularning ulkan qudrat ramzlarining tugashini bayon etadi. Ularning hashamatidan, chorvasidan, farzandlaridan, bog‘laridan va buloqlaridan hech narsa qolmadi.
The sūrah does not mention here any of the arguments that took place between them and Hūd. It proceeds straight to the end: “Thus they denied him. So We destroyed them.” (Verse 139) These two short sentences, expressed in the original Arabic text by only two words, fakadhdhabūhu fa’ahlaknāhum, spell out the end of the mighty people of `Ād and their great symbols of power. Nothing is left of their luxuries, cattle, children, gardens and springs.
Qanchadan-qancha jamoalar ʿĀd qavmining yo‘lini tutgan, sivilizatsiyaning har bir yangi yutug‘iga erishgan sari Xudodan yanada uzoqlashgan. Ular har doim inson Xudodan mustaqil bo‘la oladi, deb o‘ylaydi. Boshqalarni yo‘q qilish uchun qurol ishlab chiqarishga, shu bilan birga o‘z xavfsizligini ta’minlashga harakat qiladi. Shunga qaramay, bir kun yoki bir kecha o‘tishi bilan bunday jamoa Xudoning jazosiga duchor bo‘lib qolishi mumkin: “Albatta, bunda aniq ibrat bor; lekin ularning ko‘pchiligi iymon keltirmaydi. Albatta, Rabbing – qudratli va rahmli Zotdir.” (139-140-oyatlar)
How many a community has followed the same practices as the `Ād people, moving further away from God with every new aspect of civilization they have achieved. They always think that man can be independent of God. They try to produce weapons to destroy others while ensuring their own security. Yet it may be only a day or a night and such a community finds itself subjected to God’s punishment: “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 139-140)