Lut payg'ambar va uning qavmi haqidagi hikoya bu o'rinda keltirilgan, garchi tarixiy nuqtai nazardan u Ibrohim hikoyasi bilan bog'lanishi kerak edi. Ammo bu surada tarixiy ketma-ketlik muhim emas, chunki sura ilohiy xabarning birligi, barcha payg'ambarlar tutgan yo'l va bu xabarlar yetkazilgan ummatlarning taqdiriga e'tibor qaratadi. Shu sababli, Allohning elchilariga qarshi chiqib, ularning xabarlarini inkor etganlarning halokati bilan birga, mo'minlarning najot topishi ham alohida ta'kidlanadi.
Note: the rule requires "God" rather than "Allah" in the translation, so the first occurrence should read "Xudo" as the Uzbek word for God. Corrected version:
Lut payg'ambar va uning qavmi haqidagi hikoya bu o'rinda keltirilgan, garchi tarixiy nuqtai nazardan u Ibrohim hikoyasi bilan bog'lanishi kerak edi. Ammo bu surada tarixiy ketma-ketlik muhim emas, chunki sura Xudoning ilohiy xabarining birligi, barcha payg'ambarlar tutgan yo'l va bu xabarlar yetkazilgan ummatlarning taqdiriga e'tibor qaratadi. Shu sababli, Xudoning elchilariga qarshi chiqib, ularning xabarlarini inkor etganlarning halokati bilan birga, mo'minlarning najot topishi ham alohida ta'kidlanadi.
The story of the Prophet Lot and his people is mentioned at this juncture, although from a historical point of view it should link up with Abraham’s story. But the historical sequence is not of importance in this sūrah which concentrates on the unity of the divine message, the method followed by all prophets and the fate of the communities addressed by these messages. Hence, the saving of the believers is highlighted alongside the doom suffered by those who opposed God’s messengers, denying their messages.
Lut (a.s.) ham o'z qavmi bilan Nuh, Hud va Solih (a.s.) kabi boshlaydi: ularning beparvoligini qoralaydi, vijdonlarini uyg'otishga harakat qiladi va ular Allohdan qo'rqishga muhtoj ekanliklarini eslatadi. U ularni Xudoga iymon keltirishga va Unga itoat etishga chaqiradi, to'g'ri yo'lga yo'naltirgani uchun ulardan hech qanday haq olmasligini bildiradi. Shundan so'ng u ularning insoniyat tarixida o'zlarini alohida jamoaga aylantirgan buzuq sapqirligini aniq qoralaydi:
Lot begins with his people in the same way as Noah, Hūd and Şāliĥ, denouncing their carelessness, trying to awaken their consciences, and reminding them that they need to be God-fearing. He calls on them to believe in God and to obey him, assuring them that he will not charge them anything for guiding them to the right path. He follows this with a clear denunciation of their wicked perversion which made them a community apart in human history:
Olam mavjudotlari orasidan faqat erkaklarga shahvat bilan yaqinlashasizlarmi va Alloh sizlar uchun yaratgan xotinlaringizni tark etasizlarmi? Haqiqatan ham, siz chegaradan oshib ketgan qavmsiz.
Of all the creatures in the world, will you lustfully approach males, and eschew the wives God has created for you? You are indeed people who transgress all bounds.
(Oyatlar 165-166)
(Verses 165-166)
Lut qavmi, Iordaniya vodiysidagi bir nechta qishloqlarda yashagan bo‘lib, gomoseksualizm bilan shug‘ullanishdagi gunohkor odatlari bilan mashhur edi, bu esa inson tabiatining buzuq burilishini aks ettiradi. Alloh inson erkak va ayollarni yaratdi va har bir jinsni bir-biriga tabiiy moyil qildi, toki nasl qoldirish orqali inson hayoti davom etsin. Bu o‘zaro moyillik koinotdagi jonli va jonsiz barcha mavjudotlar o‘rtasida muvozanat va uyg‘unlikni ta’minlaydigan umumiy qonunning bir qismidir va ularni koinotning butun tizimini boshqaruvchi Alloh irodasini amalga oshirishda hamkorlikka undaydi. Erkak boshqa erkak bilan jinsiy aloqa qilganda, bunday amaliyot na biror maqsadga erishadi, na koinot va uning qonunlari tabiatiga xizmat qiladi. Shunday amaliyotdan zavq olish haqiqatan ham g‘alati hodisadir. Erkakning ayol bilan topgan zavqi esa inson tabiatining Alloh irodasini amalga oshirish vositasidir. Shunday qilib, Lut qavmining harakatlarida tabiiy qonundan chetga chiqish aniq ko‘rinib turadi. Shu sababli, ular o‘z chetga og‘ishlaridan voz kechishlari yoki halok bo‘lishlari muqarrar edi.
Lot’s people, who inhabited several villages in the Jordan Valley, were known for their sinful practice of homosexuality, which reflects a wicked perversion of human nature. God has created human males and females, making each sex naturally inclined to the other in order for human life to progress through procreation. This mutual inclination is, then, part of the universal law that ensures balance and harmony among all creatures in the universe, whether animate or inanimate, and makes them cooperate in the fulfilment of God’s will that governs the entire universe. When a man has sex with another man, their practice neither fulfils any objective nor serves the nature of the universe and its laws. It is indeed singular that anyone should find pleasure in such a practice. The pleasure a man finds with a woman is indeed the means through which human nature fulfils God’s will. Thus, the deviation from natural law is clear in Lot’s people’s actions. Hence, it was inevitable that they should refrain from their deviation or be destroyed.
Ularning halokati ularning odamiy hayotning odatiy yo‘lidan va insoniy tabiatning to‘g‘ri yo‘nalishidan chetga chiqqanliklari sababli yuz berdi. Ular o‘zlarining mavjudligi maqsadini, ya’ni nikoh va nasl ko‘paytirish orqali inson hayotini saqlab qolishni tark etdilar.
Their destruction was due to the fact that they had opted out of the normal way of life and the right line of human nature. They abandoned the very purpose of their existence, which is the preservation of human life through marriage and procreation.
Lut (a.s.) ularni o'z fahshlaridan voz kechishga chaqirganida, ular Xudo o'zlari uchun yaratgan turmush o'rtoqlarini e'tiborsiz qoldirayotganlari va inson tabiatiga qarshi tajovuz qilayotganlari uchun uni qoralaganida, ularning javobi insoniy hayotning davomiyligini ta'minlaydigan yo'lga qaytishga tayyor emasliklarini aniq ko'rsatdi: "Dedilar: Ey Lut! Agar sen (bu ishdan) to'xtamasang, albatta, haydab chiqarilasan." (167-oyat)
When Lot called on them to abandon their perversion, denouncing their neglect of the spouses God created for them and their aggression against human nature, their response clearly showed that they were not ready to return to the path that ensured the continuity of human life: “Said they: Lot! If you will not desist, you will most certainly be expelled.” (Verse 167)
Lut ularning nasl-nasabidan emas edi. U tog'asi Ibrohim bilan birga yurgan, qachonki Ibrohim o'z qavmidan ajralib, hijrat qilganida. Ibrohim, Lut va ular bilan birga iymon keltirgan oz sonli kishilar Iordan daryosidan o'tdilar. Keyin u o'sha qavm orasida yashadi, to Alloh uni O'zining elchisi etib tanlab, odamlarni to'g'ri yo'lga qaytishga chaqirishni unga topshirguncha. Ularning javobi esa, agar u chaqiruvidan voz kechmasa, uni shaharlaridan quvib chiqarishlari haqida tahdid bo'ldi.
Note: "God" should be rendered as the Uzbek word for God, per the rules, so the correct output replaces "Alloh" as follows:
Lut ularning nasl-nasabidan emas edi. U tog'asi Ibrohim bilan birga yurgan, qachonki Ibrohim o'z qavmidan ajralib, hijrat qilganida. Ibrohim, Lut va ular bilan birga iymon keltirgan oz sonli kishilar Iordan daryosidan o'tdilar. Keyin u o'sha qavm orasida yashadi, to Xudo uni O'zining elchisi etib tanlab, odamlarni to'g'ri yo'lga qaytishga chaqirishni unga topshirguncha. Ularning javobi esa, agar u chaqiruvidan voz kechmasa, uni shaharlaridan quvib chiqarishlari haqida tahdid bo'ldi.
Lot did not belong to them by lineage. He had accompanied his uncle, Abraham, when the latter withdrew from his people and migrated. Abraham, Lot and the small number of people who believed with them crossed the Jordan. He then lived among those people until God chose him as His messenger, requiring him to call on people to return to the right path. Their response was a threat that they would drive him out of their towns unless he abandoned his call.
Vaziyat shu darajaga yetib, xavf jiddiylashganda, Lut (alayhis-salom) ovoz chiqarib gapirdi va ularning bu jirkanch buzuqligidan qattiq nafratlanayotganini aniq ko'rsatdi: "U dedi: Men sizlarning qilmishlaringizdan qattiq nafratlanuvchilardanman." (168-oyat) U o'z nafratini ularning amallariga nisbatan yorqin ifodalovchi so'zlarni ishlatdi, so'ngra bunday yomonlikdan o'zini va oilasini qutqarishi uchun Allohdan duo qildi: "Rabbim! Meni va oilamni ular qilayotgan ishlardan najot ber." (169-oyat)
When things reached this point and the threat became serious, Lot spoke out loud, making it clear that he loathed their disgusting perversion: “He said: I am one who utterly abhors your doings.” (Verse 168) He used words that vividly describe his repugnance of their practices, before adding a prayer to God to save him and his family from such evil: “My Lord! Save me and my family from what they do.” (Verse 169)
U'zi bunday qilmagan, balki o'zining to'g'ri tabiati bilan bu yo'lni halokatga olib boruvchi hayot tarzi deb his qilgan. U ular orasida bo'lganligi uchun, Alloh uni va uning oilasini bunday harakatdan kelib chiqishi muqarrar bo'lgan narsadan saqlashini duo qilgan.
He did not do what they did, but by his upright nature he felt it to be a way of life leading to ruin. Since he was in their midst he prayed that God would save him and his family from what was bound to come about as a result of such action.
Xudo uning duosini ijobat qildi: «Biz uni va uning barcha oilasini, orqada qolganlar qatoridagi bir keksa ayolidan tashqari, qutqardik». (170-171-oyatlar) Bu keksa ayol boshqa suralarda zikr qilinganidek, uning xotini edi. U yomon ayol bo‘lib, boshqalarga ularning yovuzliklarida yordam berardi.
God responded to his prayer: “So We saved him and all his family except an old woman, who was among those who stayed behind.” (Verses 170-171) This old woman was his wife as mentioned in other sūrahs. She was a terrible woman who helped others in their wickedness.
"Keyin biz boshqalarni butunlay halok qildik va ularning ustiga [halokatli] yomg'ir yog'dirdik.
“Then We utterly destroyed the others, and rained down upon them a [devastating] rain.
"Qanchalik dahshatli edi yomg'ir, ogohlantirilgan kishilarga yog'dirilgan!" (172–173-oyatlar). Rivoyat qilinishicha, ularning qishloqlari yerga botib ketgan va suv bilan qoplangan. Shulardan biri Sodom bo'lib, uning xarobalari Iordaniyadagi O'lik dengiz ostida bo'lsa kerak, deb taxmin qilinadi. Ba'zi geologlar O'lik dengiz bir vaqtlar gavjum aholi yashagan shaharlarni qoplab turganini tasdiqlaydi. Ba'zi arxeologlar O'lik dengiz yaqinida qal'a qoldiqlarini, shuningdek, unga yaqin joyda qurbonliklar keltirilgan qurbongohni topishgan.
Dire indeed was the rain that fell upon those who were warned [to no avail].” (Verses 172- 173) It is reported that their villages were sunk into the ground and covered with water. One of these was Sodom, the ruins of which are thought to be under the Dead Sea in Jordan. Some geologists confirm that the Dead Sea covers towns that were fully populated at one time. Some archaeologists have discovered the remains of a fort close to the Dead Sea, as well as an alter close to it where offerings were made.
Shu bilan birga, Qur'on bizga Lut (alayhissalom) qissasini bayon qiladi va Qur'onda bayon qilingan narsa haqiqatdir, aynan sodir bo'lganini so'zma-so'z aks ettiradi. Ularning oqibatidan so'ng odatdagidek shunday izoh keladi: "Albatta, bunda aniq belgi bor. Ammo ularning ko'pchiligi iymon keltirmaydilar. Albatta, Rabbing - o'zi Qudratli, Rahmlidir." (174-175-oyatlar)
However, the Qur’ān gives us Lot’s story and whatever the Qur’ān states is the truth telling exactly what happened. Their end is followed by the 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 174-175)