Sura shu yerda Ibrohim haqidagi hikoyani, avvalroq Muso haqida batafsilroq hikoya qilganidan keyin, keltirmoqda va shu tariqa tarixda orqaga qaytmoqda. Endi u Nuh va uning qavmi haqida hikoya qilish uchun yanada orqaga o‘tadi. Bu yerda hikoyalarning xronologik tartibi muhim emas, chunki e’tibor butparastlikning yakuniy oqibatiga, ilohiy xabarni inkor etishning oxiriga qaratilgan.

The sūrah as we have seen recounts Abraham’s story after it had given a more detailed one of Moses, thus going back in history. Now it goes further back to tell us about Noah and his people. The chronological order is not important here because the focus is on the ultimate end of idolatry, on the end of denials of the divine message.

Nuh (Noh) peygambarning qissasi, xuddi Muso va Ibrohim qissalari kabi, Qur’onning bir nechta suralarida keltirilgan. Uning qisqacha bayoni 7-sura, “Al-A’rof”da, Xudoning elchilari va ularning xabarlari haqidagi tarixiy hikoya doirasida berilgan. U yerda Odam (alayhissalom)ning jannatdan yerga tushirilishi haqidagi voqeadan keyin keladi va asosan Nuhning Xudoning yakkaligini targ‘ib qilishi hamda qavmini katta azob xavfi haqida ogohlantirishiga e’tibor qaratiladi. Uning qavmi uni adashgan kishi deb ayblab, Xudo o‘z elchisini odam orasidan yuborganidan hayratlanishlarini bildirgan.

Like the accounts of Moses and Abraham, Noah’s story is referred to in several sūrahs. It was given, in brief, in sūrah 7, The Heights, within the context of a historical account of God’s messengers and their messages. There it followed Adam’s fall from heaven, concentrating on Noah’s advocacy of God’s oneness and his warning to his people that they were risking grievous suffering. They accused him of being deep in error, expressing their amazement that God should send them a human messenger.

Ularning cho'kib o'ldirilib jazolanishi zikr qilingan, ammo bu haqda batafsil to'xtalinmagan.

Their punishment by drowning is mentioned but without going into any detail.

Yunus surasining 10-surasida, Yunus haqidagi qissa qisqacha keltirilgan bo‘lib, asosiy e’tibor uning da’vatining oxiriga, ya’ni u o‘z qavmini chaqirib, ular unga yana ham inkor bilan javob berganiga qaratilgan. U o‘ziga ergashganlar bilan birga qutqarildi, boshqalari esa cho‘kib ketdi.

In Sūrah 10, Jonah, the story is given in brief, concentrating on the end of his mission when he challenged his people, yet they still denied him. He was saved with those who followed him, while the others were drowned.

Sūra 11, Hud, batafsilroq ma'lumot beradi: toshqin, kema va toshqindan keyin yuz bergan voqealar haqida. Masalan, u Nuhning toshqinda boshqa kofirlar bilan birga cho'kib ketgan o'g'li uchun qilgan duosini zikr etadi. Shuningdek, bu surada uning qavmi bilan Allohning birligi haqida bahs-munozarasi haqida ham hikoya qilinadi. Note: the rules require "God", not "Allah", so the final text should read: Sūra 11, Hud, batafsilroq ma'lumot beradi: toshqin, kema va toshqindan keyin yuz bergan voqealar haqida. Masalan, u Nuhning toshqinda boshqa kofirlar bilan birga cho'kib ketgan o'g'li uchun qilgan duosini zikr etadi. Shuningdek, bu surada uning qavmi bilan Xudoning birligi haqida bahs-munozarasi haqida ham hikoya qilinadi.

“Nuh qavmi ham Xudoning elchilarini yolg‘onga chiqardi.” (105-oyat) Bu hikoyaning oxiri, lekin uning tafsilotlarini bayon etishga o‘tishdan oldin, qo‘shimcha ta’kid berish maqsadida boshida keltirilgan.

“The people of Noah, too, denied God’s messengers.” (Verse 105) This is the end of the story, but it is given at the beginning so as to add extra emphasis, before moving on to give the details of the story.

Haqiqatda, Nuh qavmi faqat Nuhni yolg‘onchiga chiqargan edi, ammo bu yerda ular Allohning elchilarini yolg‘onga chiqargan deb ta’riflanadi, chunki xabar birdir: u Allohning yagonaligini tan olish va Unga shерik keltirmasdan, faqat Uning O‘zigagina ibodat qilish chaqiriqiga jamlangan. Shunday ekan, kim uni inkor qilsa, u barcha Alloh elchilarini inkor qilgan bo‘ladi, chunki ular bir va bir xil xabarni targ‘ib qilganlar. Qur’on bu haqiqatni bir necha o‘rinda va turli shakllarda ta’kidlaydi, chunki bu islom diniнинг asosiy tamoyilidir. Shu tariqa u insoniyat tarixi davomidagi ilohiy dinni bir soyabon ostiga birlashtiradi va butun avlodlar davomida odamlarni ikki guruhga ajratadi: mo‘minlar va kofirlar. Musulmon inson hayotning boshidan to ilohiy dinning so‘nggi xabari bo‘lgan Islom kelguniga qadar har bir ilohiy dindagi mo‘minlar jamoasini o‘z jamoasi deb biladi. Mo‘min Allohning barcha elchilarini qabul qiladi, ularning xabarlariga ishonadi va ularning barchasiga eng yuksak hurmat bilan qaraydi, chunki ular Allohning yagonaligi haqidagi bir xil xabarni targ‘ib qilganlar.

The fact is that Noah’s people denied him only, but they are described here as denying God’s messengers, because the message is one, summed up in the call to acknowledge God’s oneness and to worship Him alone, associating no partners with Him. Therefore, whoever rejects it denies all God’s messengers as they advocated one and the same message. The Qur’ān stresses this fact in several places and in different forms, because it is a basic principle of the Islamic faith. It, thus, brings the divine faith throughout human history under one umbrella, dividing mankind throughout all generations into two groups: believers and unbelievers. A Muslim considers that the community of believers in every divine religion, from the beginning of human life to the advent of the final divine message of Islam, as his own community. A believer accepts all God’s messengers, believes in their messages and looks upon them all with the highest respect, because they all preached the same message of God’s oneness.

Musulmon nuqtai nazaridan, insoniyat irqlarga, ranglarga va millatlarga bo‘linmaydi. U haqiqat egalari va botil egalariga bo‘linadi. Uning o‘z pozitsiyasi haqiqat egalari tomonidadir. Bu musulmonlarga butun tarix uchun amal qiladigan yagona mezonni beradi. Uning qadriyatlari irq, rang, til, mamlakat va hozirgi yoki o‘tmishdagi qon-qarindoshlik rishtalaridan ancha yuqoridir. Bu qadriyatlar insoniyatning hisob-kitob qilinishi asosi bo‘lgan iymon rishtasida mujassamlashgan.