Bu sūraning asosiy qismini tarixiy hikoyalar tashkil etadi, lekin ular uning mavzusidan ajralgan emas. Ular sūra aniqlashga intilayotgan buyuk haqiqatlarni tasdiqlash uchun keltirilgan. Buni sūraning dastlabki oyatlarining o'zidan ko'rish mumkin: "Bu shunday Kitobki, oyatlari mukammal qilingan va batafsil bayon etilgan, Hikmat egasi va Xabardor Zot tomonidan sizga nozil qilingan."

Historical accounts form the main part of this sūrah, but they are not independent of its theme. They are related to confirm the great truths it aims to establish. This is apparent from the sūrah’s very opening verses: “This is a book, with verses which have been perfected and distinctly spelled out, bestowed on you by One who is Wise, All- aware.

Faqat Allohga ibodat qilinglar, deb (aytadi). Men Unung tomonidan sizlarga ogohlantiruvchi va xushxabar beruvchi sifatida kelganman. Parvardigoringizdan mag'firat so'rang, so'ngra Unga tavba qilib yuzlaning, shunda U sizlarni belgilangan muddatgacha go'zal bahra bilan bahramand qiladi va har bir fazilatli kishiga o'z fazilatining to'liq mukofotini beradi. Agar yuz o'girsangiz, sizlar uchun katta kunning azobidan qo'rqaman. Hammangiz Allohning huzuriga qaytasizlar va U har narsaga qodirdir.

Worship none but God. I come to you from Him as a warner and a bearer of glad tidings. Seek forgiveness of your Lord, and then turn towards Him in repentance, and He will grant you a goodly enjoyment of life for an appointed term. He will grant everyone with merit a full reward for his merit. But if you turn away, I dread for you the suffering of a great Day. To God you shall all return, and He has power over all things.” (Verses 1-4)

Sūraning boshida bu haqiqatlar ta'kidlanadi: u Xudoning osmonlar va yerni yaratishi haqida mulohaza yuritadi, insonning yaratilishidagi ajoyib hikmatlarni bayon etadi va Qiyomat kuni haqida so'z yuritadi. Endi sūra bizni tarixga qaytarib, avvalgi ummatlar va ularning haqiqat xabarini qanday qabul qilganliklari haqida hikoya qiladi. Shunday qilib, u ko'p asrlar davomida imonga da'vat qilinganini bayon etadi va avvalgi payg'ambarlar haqida ancha batafsil ma'lumot beradi. Bu, ayniqsa, Nuh va buyuk to'fon haqidagi hikoyada yaqqol ko'rinadi. Bu hikoyalarda sūraning boshida bayon etilgan va har bir elchi tomonidan tasdiqlangan imonning asosiy masalalari atrofidagi bahslar aks etadi. Imonni inkor etuvchilar tarix davomida bir xildir: ular bir xil fikrlash tarziga va bir xil tabiatga ega.

The opening passage of the sūrah emphasizes these truths: it reflects on God’s creation of the heavens and earth, explains the wonders of human creation, and speaks about the Day of Judgement. Now the sūrah takes us back in history to tell us of earlier communities and how they received the message of truth. Thus it recounts the call to faith over many centuries, providing rather detailed accounts of earlier prophets. This is particularly true in the case of Noah and the great flood. These accounts include the arguments over the basic issues of faith as outlined at the sūrah’s opening, and asserted by every messenger. Those who deny the faith are the same throughout history: they share the same mentality and nature.

“Biz Nuhni qavmiga yubordik: ‘Men sizlarga ochiq ogohlantiruvchi sifatida keldim. Allohdan boshqasiga ibodat qilmanglar. Albatta, men sizlarga bir kuni og‘ir azob yetishidan qo‘rqaman.’” (25-26-oyatlar) Bu so‘zlar deyarli aynan Payg‘ambarimiz Muhammad ﷺ aytgan va Qur’oni Karimda bayon qilingan so‘zlardir. Asosiy mavzuni ifodalash uchun deyarli bir xil iboralarning ishlatilishi ataylidir, chunki u xabarning birligini va imonning birligini ta’kidlaydi. Biz bu yerda berilgan narsa Nuh alayhissalomning qavmiga aytgan so‘zlarining ma’nosi ekanini faraz qilamiz, aniq so‘zlari emas, chunki Nuh va uning qavmi qaysi tilda gaplashganini bilmaymiz.

“We sent forth Noah to his people: ‘I have come to you with a plain warning. Worship none but God. I certainly fear that suffering should befall you on a grievous day.” (Verses 25-26) These are practically the same words as used by Prophet Muĥammad (peace be upon him) and as outlined in the Qur’ān. This use of almost exactly the same wording to express the main theme is deliberate, as it emphasizes the unity of the message and the unity of the faith. We assume that what is given here is the meaning of what Noah said to his people, not the exact words, because we do not know what language was used by Noah and his community.

“Biz Nuhni o‘z qavmiga yubordik: Men sizlarga ochiq ogohlantiruvchi sifatida keldim.” (25-oyat)

“We sent forth Noah to his people: I have come to you with a plain warning.” (Verse 25)

Matnda hikoya qilish fe'lini kiritadigan oraliq gap, masalan "va u ularga dedi", yo'q, chunki Qur'on sahnani shunday tasvirlaydiki, biz uni tarixning bir qismi sifatida emas, xuddi hozir sodir bo'layotgandek ko'ramiz.

The text does not include any intervening clause such as ‘and he said to them’, because the Qur’ān paints the scene and we see it as if it is happening now, not as a part of ancient history.

Bundan tashqari, bu xabarning maqsadini bitta asosiy haqiqatda jamlagan qisqa bayonot beradi: "Men sizga aniq ogohlantirish bilan keldim." Bu ancha kuchliroq ta'kidlaydi.

Moreover, it gives a brief statement summing up the purpose of the message in one fundamental truth: “I have come to you with a plain warning.” This is much more emphatic.

Bu so'ngra, xabarning markaziy mavzusini qisqacha yakunlovchi yana bir gap keladi: “Allohdan o'zgasiga ibodat qilmanglar.” (26-oyat) Bu iymonning asosiy masalasi va ogohlantirishning mavzusidir. Ogohlantirish nimadan iborat: “Sizlarga alamli bir kunda azob kelishidan qattiq qo'rqaman.” (26-oyat) Shunday qilib, xabar bir necha qisqa gapda yetkazilib, ogohlantirish berilmoqda. Shuni ta'kidlash kerakki, arabcha ifodadan kun o'zi g'am, dahshat yoki og'riqda ekani anglashilishi lozim, lekin tabiiyki, kunning o'zi bunday emas. Uni shunday deb ta'riflash, odamlar tortadigan og'riqni kun ham his qilayotganini ko'rsatish uchundir. Endi odamlarning o'zi-chi?

Nuh (alayhissalom) xushmuomala va vazmin zot edi. U o‘z da’vatining haqiqat ekaniga to‘la ishonar edi. U bu da’vatning Allohdan kelganini bilar, o‘z yo‘lining unga aniq belgilab qo‘yilganini va ish uslubining to‘g‘ri va halol ekanini yaxshi anglar edi. Uning xabariga qarshi aytilgan asossiz ayblovlar, takabburlik va ko‘r-ko‘rona inkor uni xafa qilmas edi. U o‘z qadriyatlariga amal qilar va o‘z mezonlarini saqlab qolar edi. Ular qilganidek, u asossiz da’volar yoki ayblovlar qilmas edi. Shuningdek, o‘ziga soxta obro‘ berishga yoki o‘z xabariga begona narsalarni kiritishga urinmas edi.

Kind and dignified, the Prophet Noah is full of confidence that his message is the message of truth. He trusts that it comes from God, and is fully aware that his path has been set clearly for him and that his method of operation is sound and honest. He remains unaffected by the false accusations, insolence and blind rejection with which his message has been received. He applies his own values and maintains his own standards. He does not make false claims or accusations as they have done. Nor does he try to give himself any false image or impart anything alien to his message.

Nuh dedi: «Ey qavmim, o‘ylab ko‘ringlar! Agar men Rabbimdan aniq bir dalilga tayanib tursam va U menga O‘z huzuridan rahmat ato etgan bo‘lsa, lekin siz unga ko‘zingizni yumgan bo‘lsangiz, biz uni sizlarga majburan qabul ettira olamizmi, siz esa unga ko‘ngil qo‘ymasangiz? Ey qavmim, men bu ish uchun sizdan hech qanday mol so‘ramayman; mening mukofotim faqat Allohning zimmasidadir. Iymon keltirganlarni esa haydab yubora olmayman, chunki ular Rabbilari huzuriga boradilar. Lekin men sizlarni johillik qilayotgan kishilar deb ko‘ryapman. Ey qavmim, agar men ularni haydab yuborsam, meni Allohdan kim himoya qiladi? Nahotki o‘ylamasangiz? Men sizlarga: “Allohning xazinalari menda”, deb aytmayman, “G‘aybni bilaman”, deb ham aytmayman».

“Noah said: ‘Think, my people! If take my stand on a clear evidence from my Lord, and He has favoured me with grace from Himself to which you have remained blind, can we force it upon you when you are averse to it? And, my people, I ask of you no money in return; my reward rests with none but God. Nor will I drive away those who believe; they will surely meet their Lord, whereas in you I see people with no awareness [of right and wrong]. And, my people, who would protect me from God were I to drive them away? Will you not reflect? I do not say to you that God’s treasures are with me, or that I know what lies beyond the reach of human perception.

Men ham "Men farishtaman" demayman. Sizning nazaringizda past ko'rinadigan kishilar haqida ham "Alloh ularga hech qachon hech qanday yaxshilik ato qilmaydi" demayman. Ularning qalbida nima borligini Alloh yaxshi biladi. Agar shunday desam, albatta zolimlardan bo'lib qolgan bo'lardim».

Ushbu o‘rinda Nuh hikoyasida ajoyib bir to‘xtalish bor. Sura Qurayshning kofirlari tomonidan xuddi shunday xabarning qabul qilinishiga qisqacha ishora qiladi.

At this juncture in Noah’s story we have a remarkable pause. The sūrah makes brief reference to the reception of a similar message by the Quraysh unbelievers.

Quraysh shu hikoyalarni Muhammad ham o'ylab chiqargan, deb da'vo qilgani bilan ularning munosabatlarida ajoyib o'xshashlik bor. Sura bu da'volarni tezda rad etadi va so'ngra Nuh haqidagi hikoyaga qaytadi: “Ular uni (ya'ni Muhammadni ﷺ) o'zi to'qib chiqardi, deb da'vo qilyaptilarmi? Ayting: "Agar men uni o'zim to'qigan bo'lsam, mening bu gunohim menga bo'lsin, sizlar qilayotgan gunohlardan esa men aybdor emasman."" {35-oyat}

There is a remarkable similarity of attitudes, as the Quraysh claim that Muĥammad too invented these stories. The sūrah quickly refutes their claims before returning to Noah: “Do they claim that he (i.e. Muĥammad] has invented it? Say: ‘If I have invented it, upon me be this crime of mine, but I am innocent of the crimes you perpetrate.’” (Verse 35)

Yolg'on uydirish jinoyat qilishdir. Shu sababli, Payg'ambar ﷺ Quraysh ahliga shunday deyishga buyuriladi: agar men shunday biror uydirma to'qigan bo'lsam, uning javobgarligini o'zim zimmamga olaman.

To fabricate a falsehood is to commit a crime. Hence, the Prophet is instructed to tell the Quraysh: if I have made any such fabrication, I will bear the responsibility for it.

Qadimgi harbiy qonunchilik gunohsiz odamlar uchun ham shunday qoida qabul qildi: "Jinoyat qilgan kishi bo'lsa ham, uning sho'rlik ishi buzilmasin". Men bunga qarshi emasman. Lekin bu matnni tarjima qilish uchun, sizning gapingiz Islomiy kitob matnimi yoki boshqa manbadanmi, bilishim kerak; iltimos, tarjima qilinadigan asl matnni yuboring.

Since I am aware that it is a crime to make such fabrications, it is highly unlikely that I would do so. I am, however, innocent of all your crimes, including your false allegations, your rejection of God’s message and your associating partners with God.

Ushbu hikmatli so'z Qur'on qissasini uzmaydi, aksincha, surahning maqsadiga xizmat qiladi.

This interjection however does not interrupt the Qur’ānic story, rather it serves the purpose of the sūrah.

Keyingi sahnada biz Nuhning (alayhissalom) Xudoning vahiylari va amrlarini qabul qilayotganini ko‘ramiz.

In the next scene we see Noah receiving God’s revelations and commandments.

Va u ularni tog‘lardek baland to‘lqinlar orasida suzib ketdi. Nuh o‘zidan uzoqda turgan o‘g‘lini chaqirdi:

We then have the very awesome scene of the flood. “And it sailed with them amid waves towering like mountains. Noah cried out to a son of his who stood apart [from the rest]:

"Biz bilan birga kemaga chiq, o‘g‘lim, kofirlar bilan qolma", dedi. U javob berdi: "Men suvdan meni asraydigan tog‘ga boraman". Nuh dedi: "Bugun Allohning hukmidan hech kimni asraydigan yo‘q, faqat Uning rahmatiga sazovor bo‘lganlargina mustasno". Shu zahoti ular orasiga to‘lqin ko‘tarildi va u cho‘kib ketganlar qatoriga qo‘shildi.

‘Embark with us, my child, and do not stay with the unbelievers.’ He answered: I shall seek refuge in a mountain, which will afford me protection from the water’ Said (Noah): ‘Today there is no protection for anyone from God’s judgement, except those who shall enjoy His mercy.’ Thereupon waves rose up between them and he was among those who were drowned.” (Verses 42-43)

Qo'rquvning ikki unsuri bu yerda mavjud: biri tabiatdan kelib chiqadi, bo'ron kabi, lekin jimgina; ikkinchisi esa insonning eng chuqur qalbida his qilinadi. Kema to'lqinlar orasida, tog'lardek baland to'lqinlar ustida harakatlanar ekan, ikkalasi birlashadi. Bu dahshatli, hal qiluvchi lahzada Nuh bir tomonga qaraydi va kemaga kirmagan o'g'lilaridan birini ko'radi. Nuhda otalik tuyg'usi uyg'onadi va u adashgan farzandiga chaqiradi:

Two elements of fear are at work here: one emanates from nature, stormy but silent as it is; and the other is felt in one’s innermost soul. Both converge as the ark moves on amidst waves as high as mountains. At this terrible, decisive moment, Noah looks in a certain direction and sees one of his sons who has not joined them in the ark. Paternal emotion is roused in Noah and he calls out to his stray child:

“Biz bilan birga kemaga chiq, ey bolam, va kofirlar bilan qolma.” (42-oyat)

“Embark with us, my child, and do not stay with the unbelievers.” (Verse 42)

Itoatsiz bo'lsa ham, o'g'il o'zini sevuvchi otasiga javob bermaydi. G'ururli yigit, sodir bo'layotgan dahshatli voqeaning ko'lamini anglamaydi. U shunday deydi: "Men suvdan meni asrovchi tog'ga panoh topaman." (43-oyat) Dahshatli haqiqatni anglagan ota o'g'lidan oxirgi marta iltijo qiladi:

Disobedient as he is, the son does not respond to his loving father. A conceited youth, he does not realize the extent of the terrible event which is taking place. He says: “I shall seek refuge in a mountain, which will afford me protection from the water.” (Verse 43) Aware of the terrible reality, the father pleads with him for the last time:

Storm dastlab tinchigach, kema qo'nganidan so'ng, dard chekayotgan otaning mehr-muhabbati yana Nuh alayhissalomda namoyon bo'ladi. U Parvardigoriga shunday iltijo qiladi: «Nuh Robbisiga nido qilib dedi: "Ey Rabbim, o'g'lim mening ahlimdandir. Albatta, Sening va'ding haqdir va Sen hukm chiqaruvchilarning eng adolatlisisan"». (45-oyat) Nuh alayhissalom Allohning adolatli va donishmand ekaniga mutlaqo shubhasi yo'qligini bildiradi. Uning qilgan ishlarining hech biri behikmat emas. Shunga qaramay, unga oilasi najot topishi va'da qilingan edi, endi u oilasini halok bo'lishdan saqlab qolish uchun berilgan va'daning ado etilishini so'raydi. Allohning javobi esa Nuhdan e'tibordan chetda qolgan haqiqatni bayon etadi. Allohning mezonlari va tamoyillariga ko'ra, kishining ahli uning qon-qarindoshlari bo'lishi shart emas. Haqiqiy qarindoshlik iymon orqali bo'ladi. Bu o'g'il mo'min bo'lmagan va shu sababli Nuh payg'ambarning ahli safida hisoblanmagan.

Now that the storm has subsided and the ark has come to rest, the paternal love of a distressed father is once again felt by Noah. He makes this appeal to God: “Noah called out to his Lord, saying: ‘Lord, my son is of my family. Surely Your promise always comes true, and You are the most just of judges.’” (Verse 45) Noah makes clear that he has absolutely no doubt that God is just and wise. Nothing He does is without reason. Yet he has been promised that his family will be safe and now he requests that God fulfil the promise He made to spare his family. God’s answer states the fact which Noah has overlooked. By God’s standards and according to His principles, one’s family are not necessarily one’s blood relations. The true relationship is that of faith. This son was not a believer, and as such he was not a member of the family of Noah, the Prophet.

Javob qat'iy va keskin. Haqiqatan ham bu javobda tanbeh va ogohlantirish ohangi bor: "U (Alloh) dedi: «Ey Nuh, u sening ahlingdan emas; uning amali yaramagan. Bilmaydigan narsang haqida Mendan so'rama. Jaholatdan bo'lib qolishingdan seni ogohlantiraman.»" (46-oyat) Bu dinning buyuk tamoyillaridan biri shuni bildiradi: insonlar orasidagi eng muhim munosabat qon-qarindoshlik yaqinligiga asoslangan emas. "U sening ahlingdan emas; uning amali yaramagan." Shunday ekan, u sening o'g'ling bo'lsa ham, sen bilan bo'lgan munosabat uzilgan. Ikkalangiz o'rtasidagi asosiy aloqa mavjud bo'lmagach, boshqa hech qanday aloqaning ahamiyati yo'q.

The answer is firm and emphatic. Indeed there is an element of reproach and warning in the answer: “‘Noah,’ He answered, ‘he was not of your family; his was an unrighteous conduct. Do not question Me about matters of which you have no knowledge. I admonish you lest you become one of the ignorant.” (Verse 46) A great principle of this religion states that the paramount relationship that exists between individuals is not one based on family affinity: “He was not of your family; his was an unrighteous conduct.” Your relationship with him is thus severed despite the fact that he was your own son. Since the basic tie between the two of you does not exist, no other tie has any significance.

Odamlar ko‘pincha bu savolni berishadi: buyuk tufon butun yer yuzini qamrab olganmi yoki faqat Nuh va uning qavmi yashagan hudud bilan chegaralanganmi? O‘sha hududning chegaralari qadimgi dunyoda yoki yangi dunyoda qayerda o‘tgan edi? Bu savollarning birortasiga aniq javobimiz yo‘q. Lekin hikoyaning ahamiyati bu nuqtadagi bilimimiz yetishmasligi bilan hech qanday kamaymaydi. Qur’on matnini so‘zma-so‘z olsak, u shuni anglatadiki, Nuh qavmi o‘sha davrda butun insoniyatni tashkil etgan. Ularning yurti yer yuzidagi yagona aholi yashaydigan hudud bo‘lgan. Ikkinchidan, toshqin shu butun hududni kezib o‘tgan bo‘lishi kerak, kemada najot topganlardan tashqari barcha jonzotlarni cho‘ktirgan.

People often wonder whether the great flood engulfed the whole earth or just the area where Noah and his people lived. What were the boundaries of that area in the ancient world or in the new one? We simply have no definite answer for any of these questions. But then the significance of the story is in no way affected by our lack of knowledge on this point. Taken at face value, the Qur’ānic text suggests that the people of Noah constituted all mankind at that particular time. Their land was the only inhabited area of the earth. Secondly, the floods must have swept through this whole area, drowning all living creatures, except those saved in the ark.

Bu, albatta sodir bo‘lgan o‘sha buyuk voqeani tushunish uchun yetarli, chunki bu haqda Qur’ondan ishonchliroq manba yo‘q. Bizning tarix kitoblarimiz esa o‘sha qadimiy davr haqida hech narsa qayd etmagan. Tarixni yozish nisbatan yangi san’at bo‘lib, insoniyat guvoh bo‘lgan voqealarning faqat bir qismini qayd etgan. Bundan tashqari, tarix tomonidan qayd etilgan har qanday narsa xato, soxtalashtirish va buzib ko‘rsatishga moyil. Shu sababli, biz aniq bilgan biror narsaning tarixda tasdiqlanishini izlashimiz shart emas, chunki bu haqda bizga Qur’onni nozil qilgan Allohdan emas, Xudodan xabar berilgan.

This is sufficient for us to understand that great event which undoubtedly happened, since no lesser source than the Qur’ān tells us about it. Our history books, on the other hand, record nothing about that ancient period. The writing of history is a relatively modern art that has recorded only a fraction of the events witnessed by mankind. Besides, whatever is recorded by history is subject to error, falsification and distortion. Hence, we need not seek history’s confirmation for anything which we are certain has happened, since we are told about it by God who revealed the Qur’ān.

Turli jamoalarning rivoyatlarida ko‘pincha ularning ajdodlari xatti-harakatlari tufayli yuz bergan, tarixlarining uzoq o‘tmishidagi bir toshqin haqida hikoya qilinadi. Eski Ahd’da keltirilgan qissalarda ham Nuh qavmini bosib ketgan toshqin haqida so‘z boradi. Ammo bularning hech biri Qur’ondagi toshqin haqidagi hikoya bilan birga muhokama qilinmasligi kerak, chunki bu Qur’onning to‘g‘ri va aniq hikoyasini kelib chiqishi noma’lum, ishonchliligi past bo‘lgan afsonalar bilan aralashtirib yuborgan bo‘lar edi. Shunga qaramay, bunday afsonalarning mavjudligi va ularning turli jamoalarda aytilishi, toshqinlar bu jamoalarning yurtlarini qoplaganini yoki uning xotirasi najot topganlarning avlodlari bilan birga ko‘chib yurganini ko‘rsatadi.

Yana bir nuqta shu suradagi Nuh (a.s.) qissasida ko‘rib chiqishga arziydi: u o‘g‘lining uning oilasiga mansub emasligi haqida xabar berilgan. Bu Islom diniga xos mohiyat va u inson hayotida qanday ishlashi haqidagi muhim jihatni ochib beradi. Avvало bu borada ayrim oyatlarni eslab o‘tishimiz kerak:

Another point to reflect on in Noah’s history as told in this sūrah concerns his son, whom he was told did not belong to his family. This outlines an important aspect of the nature of the Islamic faith and how it works in human life. We need first to remind ourselves of some verses in this respect:

Nuh alayhis-salomga bu vahiy keldi: «Sening qavmingdan oldin iymon keltirganlardan boshqa hech kim iymon keltirmaydi. Ular qilayotgan ishlar uchun qayg‘urma». (36-oyat)

Noah received this revelation: ‘None of your people will believe now apart from those who have already accepted the faith. Do not be in distress over anything they may do.’ (Verse 36)

Bizning amrimiz kelib, yer bulog'lari otilib chiqqanda, Biz aytdik: "Unga har bir turdan erkak va urg'ochidan bir juftdan olib kir, oilangni ham — ulardan tashqari, ularga qarshi so'zimiz o'tgan bo'lsa — va iymon keltirganlarni ham." Uning bilan birga kam kishidan boshqasi iymon keltirmagan edi.

When Our will came to pass and the fountains of the earth gushed forth, We said [to Noah]: ‘Take into it a pair of every species, as well as your family, except those against whom Our word has passed, and all those who have accepted the faith.’ None believed with him except a few. (Verse 40)

U ularni tog'lardek baland to'lqinlar orasida olib suzardi. Nuh o'g'lini, chetda turgan bolasini chaqirdi: «Ey o'g'lim, biz bilan birga kem, kofirlar bilan qolma!» U javob berdi: «Men suvdan meni asraydigan tog'ga panoh topaman». Nuh dedi: «Bugun Allohning hukmidan hech kimni asraydigan yo'q, faqat Uning rahmatiga sazovor bo'lganlardan boshqasi». Shu zum ikkovlarining orasiga to'lqin urildi va u g'arq bo'lganlardan bo'ldi.

And it sailed with them amid waves towering like mountains. Noah cried out to a son of his who stood apart [from the rest]: ‘Embark with us, my child, and do not stay with the unbelievers.’ He answered: ‘I shall seek refuge in a mountain, which will afford me protection from the water’ Said (Noah): ‘Today there is no protection for anyone from God’s judgement, except those who shall enjoy His mercy.’ Thereupon waves rose up between them and he was among those who were drowned. (Verses 42- 43)

Nuh Rabbiga nido qilib dedi: "Ey Rabbim, o‘g‘lim mening ahlimdandir. Albatta, Sening va’ding haqdir, Sen hukm chiqaruvchilarning eng adolatlisisan." U (Alloh) dedi: "Ey Nuh, u senning ahlingdan emas. Uning qilig‘i solih emas. Bas, bilmagan narsangni Mendan so‘rama. Johil kimsalardan bo‘lib qolishingdan seni ogohlantiraman." Nuh dedi: "Ey Rabbim, bilmagan narsamni Sendan so‘rashdan Senga panoh tilayman. Agar meni mag‘firat qilmasang va menga rahm qilmasang, ziyon ko‘ruvchilardan bo‘lib qolaman."

Endi biz Islom jamiyatining eng oliy rishtasi sifatida imonni belgilashning ilohiy hikmatidagi ba'zi jihatlarni ko'rib chiqamiz.

We will now consider some aspects of the divine wisdom behind making faith the supreme tie of Islamic society.

Haqiqatan ham, iymon insonning eng oliy fazilati bo'lib, uni hayvonlardan ajratib turadi. U insoniy mavjudlikning ruhiy tomoni bilan bog'liqki, hayvonlarning hech bir turi bunga ega emas. Hatto eng qattiq qarashli dahriylar ham iymonni insonni hayvonlardan batamom farqlaydigan muhim sifat ekanligini tan olishga kelganlar.

Faith is indeed the noblest characteristic of man which distinguishes him from animals. It relates to the spiritual side of human existence which no class of animal shares. Indeed, even the most hardened atheists have come to acknowledge that faith is an essential quality that categorically distinguishes man from animals.

Shunday ekan, insoniyat tsivilizatsiyasining eng yuqori darajasiga erishgan jamiyatda birlashtiruvchi rishta imon bo‘lishi kerak, chunki u insonning eng xos fazilatidir. Darhaqiqat, insonlar hayvonlar bilan birgalikda ega bo‘lgan narsalarga, masalan, yerga, o‘tloqlarga, manfaatlarga va chegaralarga asoslangan jamoa tuzilishi mumkin emas; chunki bular hayvonlar uchun devorlari bilan o‘ralgan qo‘ra kabidir. Shuningdek, insoniy jamiyat qon-qarindoshlik, ajdodlik, urug‘, millat, irq, til yoki rang-tusga asoslanishi ham mumkin emas. Bularning barchasi ham insonga, ham hayvonlarga xosdir. Inson aslida aql-zakovati hamda qalb va ong bilan bog‘liq narsalari bilan hayvonlardan ajralib turadi.

Hence, in a society which achieves the highest standard of human civilization, faith must be the constituent tie, because it is man’s most distinctive quality. Indeed, no human grouping can be based on anything which man shares with animals, such as land, meadows, interests and borders; for these are akin to an animal enclosure with its fencing. Nor can a human society be based on ties of blood, ancestry, clan, nation, race, language or colour. Again, all these are common to both man and animals. Man is indeed distinguished from animals by his reason and what relates to his heart and mind.

Xuddi shunga o'xshab, imon insonni hayvonlardan ajratib turadigan yana bir omil bilan, ya'ni uning erkin irodasi va tanlash qobiliyati bilan chambarchas bog'liqdir. Har bir inson muayyan darajadagi aqliy yetuklikka erishganda, o'z imonini tanlay oladi. Shunday qilib, insonlar yashashni xohlagan jamiyat turini hamda ular targ'ib qiladigan mafkuraviy, ijtimoiy, siyosiy, iqtisodiy va axloqiy tizim turini belgilay oladilar.

Similarly, faith is closely linked to another factor that distinguishes man from animals, namely, his free-will and ability to choose. Every human being is able to choose his or her own faith when they attain a reasonable standard of maturity. Thus human beings are able to determine the type of society in which they choose to live, and the type of ideological, social, political, economic and moral system they advocate.

Odamlar jamiyat sifatida johiliyyaning butparastlik holatidan qutula olmaydilar, agar ularni birlashtirayotgan asos iymon bo'lmasa. Faqat Allohga bo'ysunish to'liq bo'lmaydi, agar bu qoida ularning ongida va jamiyatlarida o'rnatilmasa.

People cannot extricate themselves from the state of pagan jāhiliyyah as a community unless the basis which brings them together is that of faith. Submission to God alone is not complete unless this rule is established in their minds and in their community.

Ulug'lanadigan muqaddas narsa faqat bitta bo'lishi kerak; bir nechta "muqaddas" narsalar bo'lishi hech qachon mumkin emas. Jamoatning yagona shiori bo'lishi kerak. Qiblа [ya'ni ibodat paytida yuzlanadigan yo'nalish] ham faqat bitta bo'lishi kerak, va u barchaning to'liq e'tibori markazida turishi lozim.

There must be only one sacred thing which is revered. There can never be a multiple of ‘sacred’ things. The community must have a single slogan. There must be only one qiblah [i.e. direction faced in prayer] which remains the focus of everyone’s wholehearted attention.

Butparast faqat toshdan yoki oltindan yasalgan butlar bilan cheklanmaydi, yoki hatto afsonaviy xudolarga sig'inish bilan ham cheklanmaydi; u ko'plab shakl va ko'rinishlarda namoyon bo'lishi mumkin. Biroq Islom odamlarning bunday soxta xudolar bayrog'i ostida jang qilishiga toqat qila olmaydi, chunki u odamlarni faqat bitta Xudoga ishonishga va faqat Unga bo'ysunishga chaqiradi. Shu sababli Islom butun insoniyatni ikki millatga bo'ladi: har bir payg'ambarga o'z zamonida ergashgan musulmonlar millati — to oxirgi Elchi butun insoniyatga yuborilguncha — va zolim butlarning barcha shakllariga sig'inadigan musulmon bo'lmaganlar millati.

Idol worship is not confined to worshipping idols made of stone or gold, or even to worshipping legendary gods; it can take numerous forms and shapes. Islam, however, cannot tolerate that people fight under the banners of such false gods when it calls on them to believe in God alone and to submit themselves to Him only. For this reason Islam divides all mankind into two nations: the nation of Muslims who follow the prophets, each in his own time until the last Messenger was sent to mankind as a whole, and the nation of non-Muslims who worship all forms of tyrannical idols.

Xudo musulmon ummatini belgilaganida, uni har bir davrda o‘z payg‘ambarlariga ergashgan ummat sifatida ta’riflab, shunday dedi: “Sizning ummatingiz — yagona ummatdir va Men sizning yagona Rabbingizman, shuning uchun faqat Menga ibodat qilinglar.” (21:92) U arablarga o‘zlarini arab ummatiga mansub deb aytmadi, na johiliyat davrida, na musulmon bo‘lganlarida. Yahudiylarga ham o‘zlarini Isroil o‘g‘illari yoki ibroniy ummati deb aytmadi, na ular johiliyatda yashaganlarida, na faqat Xudoga bo‘ysunganlari davrlarida. Payg‘ambarning sahobalari Salmon forslik, Suhayb rumlik va Bilol habashistonlik bo‘lsalar-da, ular Fors, Rum yoki Habashistonga mansub deb hisoblanmadilar.

Nihoyat, Alloh tomonidan kichik bir musulmonlar jamoasiga berilgan qadr-qimmat haqida mulohaza yuritaylik. Ba'zi rivoyatlarga ko'ra, Nuh alayhissalomning odamlarni Allohga da'vat qilish harakatlari natijasida atigi bir qo'lda sanaladigan, hatto o'n ikki kishidan oshmaydigan kishilargina qolgan. Bu davr Qur'onga ko'ra, bu borada yagona ishonchli va aniq manba bo'lib, 950 yilni tashkil etgan.

Finally, let us reflect on the value assigned by God to a small community of Muslims. Only a handful of people, numbering no more than twelve according to some reports, were the net result of Noah’s efforts in calling people to God. This is a period which extended over 950 years, according to the Qur’ān, the only reliable and certain source in this connection.

Shunday bo‘lsa-da, shu qiyin kurashning mevasi bo‘lgan bu oz sonli odamlar shunchalik muhim edi, shuning uchun Alloh ularning uchun dunyoning o‘rnatilgan umumiy qonunlarini o‘zgartirdi. U suvlarga butun narsani va obod yerdagi har bir jonzotni g‘arq qilishga ruxsat berdi. So‘ngra bu oz sonli odamlarni yer yuzining yagona merosxo‘rlari va insoniyatning ikkinchi urug‘i qildi. Ular yerni qayta obod qilish vazifasi topshirilgan kishilar edi.

Yet this handful of people, the fruit of such a difficult campaign, was so important that God changed the established universal phenomena for its sake. He let the floods drown everything and every living soul on inhabited land. He then made this handful of people the only heirs of the earth and mankind’s second seed. They were the people entrusted with the rebuilding of the earth.

Bu narsa hech qachon engil qabul qilinmasligi kerak. Bugun Islomiy uyg'onish uchun ishlayotgan kichik guruhlar johiliyyat holatiga duch kelmoqda, bu holat butun yer yuziga o'z changalini qattiq o'rab olgan. Bu da'vatchilar johiliyyat kuchlari bilan yuzma-yuz kelganda o'zlarini zaif va yolg'iz his qiladilar hamda har xil ta'qib, mashaqqat va qiynoqlarga duchor bo'ladilar. Shunga qaramay, ular Nuh qavmining namunasini jiddiy o'ylab ko'rishlari va uning alohida ahamiyatini o'rganishlari kerak.

This is indeed something which must not be taken lightly. The small groups of people who work for an Islamic revival today face a state of jāhiliyyah which has tightened its grip around the whole earth. These advocates feel weak and lonely as they face the forces of jāhiliyyah, and suffer all sorts of persecution, hardship and torture. They must, however, contemplate the example of Noah’s people very seriously and learn its special significance.

Yer yuzida musulmon urug‘ining ekilgani Alloh huzurida juda katta qadrga ega bo‘lgan narsadir. U shunchalik qadrli hisoblanadiki, Alloh uning uchun yer yuzidagi johiliyat kuchlarining hammasini – ularning yerini, madaniyatini, inshootlarini, jismoniy qudratini va yutuqlarini – yo‘q qilib tashlaydi. Shuningdek, bu urug‘ mustahkam o‘rnashib, yerni qaytadan barpo etishga qodir bo‘lguncha, Alloh uni himoya qiladi va parvarish qiladi.