Bu sūraning xulosa qismi. Uning mazmuni boshlanish qismidagi gaplar bilan va sūra keltirgan tarixiy voqealar bilan chambarchas bog‘liqdir.

This is the concluding passage of the sūrah. Its discourse is closely related to what was said in the opening passage and to the historical accounts the sūrah provides.

Birinchi sharh (100-102-oyatlar) to'g'ridan-to'g'ri tarixiy rivoyatlarga taalluqli bo'lib, uning ortidan shunday bir sharh keladi: o'sha qadimgi ummatlarga berilgan jazo oxirat azobidan qo'rqish uchun ibrat sifatida keltiriladi. Bu Qiyomat kunining juda ulug'vor manzarasi orqali beriladi, u go'yoki ko'z oldimizda namoyon bo'ladi. (103-108-oyatlar)

The first comment (Verses 100-102) directly relates to the historical accounts, and is followed by one which utilizes the punishment meted out to those early communities as a means of inspiring awe of punishment in the hereafter. This is given in a very awesome scene of the Day of Judgement, which is held out before our eyes. (Verses 103-108)

Ushbu sharh o'tmish ummatlarning taqdiri va Qiyomat kunining manzarasiga asoslanadi. Unda aytiladiki, Payg'ambar Muhammad ﷺ ga qarshi chiqqan mushriklar, dunyodagi va oxiratdagi jazo borasida o'sha ummatlar bilan bir xil holatga tushib qolgan edi. To'g'ri, ular butunlay halok qilinmadilar, lekin bu Ulug' Alloh tomonidan allaqachon chiqarilgan hukm tufaylidir.

The following comment takes the fate of those earlier communities and the scene of the Day of Resurrection as its basis. It clarifies that those idolaters who opposed the Prophet Muĥammad put themselves in the same position as those communities with regard to their punishment in this world and the next. It is true that these would not be annihilated in toto, but this is due to a decree already made by God Almighty.

Shunday qilib, Muso qavmining jazosi kechiktirildi, garchi ular Kitoblari haqida cheksiz tortishib kelgan bo'lsalar ham. Biroq Muso qavmi ham, arab mushriklari ham o'z mukofotlarini to'liq oladilar, shubhasiz. Shuning uchun Payg'ambar ﷺ va uning izdoshlariga sabr-matonatli bo'lish, unga vahiy qilinganlarni amalga oshirishda qat'iy turish buyurilmoqda. Ular Xudoga sherik keltiruvchi kofirlarga moyil bo'lmasligi kerak. Ular namozlariga e'tibor qilishlari va sabr qilishlari lozim, chunki Xudo solihlarning mukofotini hech qachon zoe qilmasligini bilgan holda.(109-115-oyatlar)

Hence the punishment of the people of Moses has been deferred although they have disputed endlessly over their Scriptures. Yet both the people of Moses and the Arab idolaters will certainly be given their full reward. Hence, the Prophet and his followers are advised to remain steadfast, persevering with the implementation of what has been revealed to him. They must not incline towards the unbelievers who associate partners with God. They are to attend to their prayers and persevere, knowing that God will never allow the reward of the righteous to be wasted. (Verses 109-115)

Bu o'tgan ummatlarning xabarlaridan bo'lib, Biz ularni sizga hikoya qilib beramiz. Ulardan ba'zilari hali ham qoim turibdi, ba'zilari esa o'rim qilingan ekin singari yo'q bo'lib ketdi. Biz ularga zulm qilmadik, balki ular o'zlariga o'zlari zulm qildilar. Ular Alloh o'rniga ibodat qilishga harakat qilgan sajda qilinadigan narsalari, Rabbingning amri kelganda, ularga hech narsa foyda bermadi; ular faqat halokatlarini ziyoda qildilar. Rabbingning azobi ana shundaydir, qachonki U zolimlik qilayotgan biror ummatni hisobga tortsa; Uning azobi, albatta, og'ir va dahshatlidir.

These are some of the accounts of past communities which We relate to you. Some still remain while others are extinct, like a field mown-down. No wrong did We do to them, but it was they who wronged themselves. Those deities of theirs which they were keen to invoke instead of God availed them nothing when your Lord’s judgement came to pass; they only added to their ruin. Such is your Lord’s punishment whenever He takes to task any community which is bent on evil-doing; His punishment is indeed grievous, severe. (Verses 100-102)

Sūra shu paytgacha turli qadimgi xalqlarni bosib o‘tgan azob-uqubatlarni tasvirladi: ba’zilari to‘fonda cho‘kib ketdi, ba’zilari dahshatli bo‘ronda halok bo‘ldi, ba’zilari esa dahshatli qichqiriq bilan, ba’zilari esa oyoqlari ostidagi yer yorilib, ularni va turar joylarini yutib yuborgan holda halok bo‘ldi. Dunyodagi bu halokat manzaralarining barchasi ko‘z oldimizda namoyon bo‘lib, qalblarimiz voqealar va jazolar haqida hikoya qilinganlardan chuqur ta’sirlangan bir paytda, yakuniy xulosa keladi: “Bular sizga hikoya qilayotgan o‘tgan ummatlarning xabarlaridan bir qismidir.” (100-oyat) Ey Payg‘ambar, sizda bularning hech biri haqida bilim yo‘q edi. Siz ularni faqat ilohiy vahiy orqali bildingiz. Qur’onda bunday hikoyalarni bayon qilishning maqsadlaridan biri aynan shudir.

So far, the sūrah has portrayed the suffering which overwhelmed various ancient nations: some were drowned in floods, some perished in a devastating storm, some by an awful cry, and some found the earth under their feet subside, opening up to swallow them and their dwellings. Then when all these scenes of destruction in this world are visible before our eyes, and when our hearts are deeply touched by what has been related of events and punishments, we have the final comment: “These are some of the accounts of past communities which We relate to you.” (Verse 100) You, Prophet, had no knowledge of any of this. You came to know of them only through divine revelation. This is indeed one of the objectives of telling such stories in the Qur’ān.

"Ba'zilari hali ham qolgan." (100-oyat) Ularning hozirgacha saqlanib qolgan xarobalari o'sha jamoalar erishgan madaniyat va kuch darajasiga guvohlik beradi. Ulardan eng yaxshi namunalar — Ahqof'dagi Od qavmining va Hijr'dagi Samud qavmining xarobalaridir. "Boshqalari esa o'rib tashlangan dala kabi yo'q bo'lib ketgan." (100-oyat) Ular Nuh va Lut qavmlari misolidagidek, izsiz yo'q qilingan. Axir, odamlar nima? Madaniyat nima? Ular xuddi qishloq xo'jaligi dalalariga o'xshash, insonlardan iborat dalalardir. Ba'zi o'simliklar yaxshi va chiroyli, boshqalari esa yomon bo'ladi. Ba'zilari kuch to'plab tarqaladi, boshqalari esa so'lib, nobud bo'ladi.

Oxirat azobi haqida so‘zlab, va uning bu hayotda berilishi mumkin bo‘lgan jazo bilan o‘xshashliklarini bayon qilgach, sura Makkadagi Payg‘ambarga va uning oz sonli izdoshlariga ba’zi saboqlar beradi, ularga haq yo‘lda ekanliklarini bildirib tasalli beradi. Shuningdek, u Xudoning xabarini inkor etganlarni ularni oxiratda nima kutayotgani haqida ogohlantiradi.

Having spoken about the punishment of the hereafter, and its similarities with what can be meted out in this life, the sūrah draws some lessons for the Prophet and his few followers in Makkah, reassuring them that they follow the truth. It also warns those who deny God’s message against what will befall them in the hereafter.

Avvalo, bu oyat Payg'ambarga tasalli beradi va u zotga johiliyat arablari izlayotgan dinning batilligi haqida hech qanday shubhaga o'rin bermaslikni buyuradi. Suraning oldingi ummatlari singari, o'sha arablar ham faqat ota-bobolari ibodat qilgan narsalarga sig'inar edilar. Shuning uchun ular, albatta, o'z qilmishlariga munosib jazosini oladilar. Agar bunday jazo kechiktirilsa, xuddi Muso qavmida bo'lganidek, ikkala tomon ham o'z vaqtida o'z haqqiga to'liq mukofotini oladi.

It firstly reassures the Prophet and tells him not to entertain any doubt with regard to the fallacy of the religion the pagan Arabs were following. Like earlier communities mentioned in the sūrah, those Arabs were only worshipping what their forefathers before them had worshipped. Hence, they will inevitably have their befitting requital. If such punishment is deferred, as was the case with Moses’ people, both will have their due reward at the right time.

Demak, bu kishilar sig'inayotgan narsalar haqida shubhada bo'lma. Ular faqat ilgari otalari sig'inganidek sig'inadilar. Biz, albatta, ularga hech kamaytirmasdan, to'liq hissasini beramiz. Darhaqiqat, Musoga Kitobni berdik, va u haqda ixtilof bo'ldi. Agar Robbingdan oldindan chiqqan hukm bo'lmaganida, ular orasida hukm allaqachon chiqarilgan bo'lardi. Ammo ular bu haqda og'ir shubhada. Albatta, Robbing ularning barchasiga qilgan amallarining to'liq hisobini beradi. U, shubhasiz, ular qiladigan barcha ishlardan xabardordir. (109-111-oyatlar)

So be not in doubt about anything which these people worship. They worship only as their fathers worshipped before them. We shall most certainly give them their full due, without any reduction. Indeed, We gave the Scriptures to Moses, and there was strife over them. Had it not been for a decree that had already gone forth from your Lord, judgement would have been passed on them. Yet, they are in grave doubt concerning that. To each and all your Lord will surely give their full due for whatever they may have done. He is indeed aware of all that they do. (Verses 109-111)

Shunday qilib, Xudoning qonunlari barbod bo‘lmasligiga kafolat beriladi, ular Uning yaratiqlariga, Uning vahiy qilgan dinigaga yoki Uning va'dalari va ogohlantirishlariga taalluqli bo‘lsin.

The assurance is thus given that God’s laws will not fail, whether they relate to His creation, the religion He has revealed, or to His promises and warnings.

Shuning uchun Islomga e'tiqod qiluvchilar va uni targ'ib qiluvchilar uni og'ishmasdan, hech narsani o'zgartirmasdan qat'iy rioya qilishlari kerak. {Demak, sen ham, sen bilan birga tavbaga kelganlar ham, sizga buyurilganidek, to'g'ri yo'lda bo'linglar va haddan oshmanglar. Albatta, U sizning qilayotgan ishlaringizni ko'ruvchidir. Zolim kimselarga suyanmanglar, aks holda do'zax olovi sizga tegadi. Shunda sizlarni Allohdan himoya qiluvchi biror do'stingiz ham, yordam ham topa olmaysizlar. Kunning ikki chekkasida va tunning dastlabki qismida namozni ado etinglar. Albatta, yaxshi ishlar yomonliklarni o'chiradi. Bu, ibrat oluvchilar uchun eslatmadir. Balo-musibatlarda sabr qilinglar, chunki Alloh yaxshilik qiluvchilarning ajrini zoe qilmaydi.} (112-115-oyatlar)

Believers and advocates of Islam must, therefore, follow it strictly without deviation or change. “Follow, then, the right course as you are bidden, together with those who, with you, have turned to Him; and let none of you transgress. Surely, He sees all that you do. Put no trust in those who do wrong, lest the fire touch you. You would, then, have none to protect you from God, nor would you find any help. Attend to your prayers at both ends of the day and in the early watches of the night. Surely, good deeds erase evil ones. This is a reminder for those who are thoughtful. And be patient in adversity; God does not fail to reward those who do good.” (Verses 112-115)

Ushbu ko‘rsatmalar Payg‘ambarga va u bilan birga Xudoga tavba qilib qaytgan kishilarga berilgan. “Shuning uchun, sizga buyurilganidek, to‘g‘ri yo‘ldan ketavering.” (112-oyat) Payg‘ambar ushbu vazifalarni belgilab bergan buyruq ortidagi kuchni va bu qanchalik ulkan mas’uliyat ekanligini his qildi. Rivoyat qilinishicha, u shunday degan: “Bu Hud surasi meni sochim oqargunicha qarittirdi.” Bu yerda unga hech qanday chetga og‘masdan to‘g‘ri yo‘lda bo‘lish buyurilmoqda. Bu esa uning doimo hushyor, ehtiyotkor, ogoh bo‘lishini va o‘z yo‘lini anglab turishini talab qiladi. U o‘z his-tuyg‘ularini to‘liq nazorat qilishi kerak edi, chunki ular katta yoki kichik bo‘lsin, chetga og‘ishga olib kelishi mumkin.

These instructions are given to the Prophet and to those with him who have turned to God in repentance. “Follow, then, the right course as you are bidden.” (Verse 112) The Prophet felt the power behind the order detailing these tasks and how awesome a responsibility it was. He is reported to have said: “This sūrah, Hūd, has made me grow grey.” Here, he is commanded to follow the right path without any deviation. This requires him to always be alert, careful, watchful, and aware of his path. He was to be in full control of his feelings, for these can lead to deviation, major or otherwise.

Sura oxirlab borar ekan, avvalgi ummatlarning, Alloh elchilariga yuz o‘girgan qavmlarning halokati haqidagi sharhini yakunlaydi. Unda ishorat bilan aytiladiki, agar ularning orasida yaxshi odamlar guruhi bo‘lganida, ya’ni fasod va zulmga qarshi ochiq ovoz ko‘tarib, Xudo huzurida o‘ziga yaxshi o‘rin topishga intilganlar bo‘lganida, Xudo ularni o‘sha tarzda yo‘q qilmagan bo‘lardi. Xudo biror ummatni, agar uning orasidagi solih kishilar zulm va fasodga qarshi turishga yetarli kuchga ega bo‘lsa, o‘z zulmi uchun jazolamaydi. Ularning har bir yurtida zulmga qarshi turishga qodir bo‘lmagan, jamoasiga ta’siri yo‘q va hech qanday kuchga ega bo‘lmagan, atigi bir qancha mo‘minlar bor edi. Xudo ana shu mo‘minlarni qutqardi, qolganlarini esa halok qildi, shu jumladan kuchli va boy hukmdorlarni, shuningdek, ularning buyruqlarini so‘zsiz qabul qilgan kuchsiz va kambag‘al tobelarini ham.

As the sūrah draws to its end, it finishes its comment on the destruction of earlier communities which turned their backs on God’s messengers. It says rather indirectly that had there been among them groups of good people who tried to earn for themselves a good position with God by speaking out loud against corruption and injustice, God would not have exterminated them as He did. God does not punish any community for its injustice if its people are righteous; that is, if the righteous among its people have enough power to resist injustice and corruption. There were in each of those lands only a handful of believers who had no influence on their community and wielded no power. God saved those believers, and destroyed the rest, including both the powerful, wealthy masters and their weak and poor followers who accepted their commands without question.

Agar sizdan oldingi avlodlar orasida yer yuzida buzg'unchilikka qarshi chiqadigan, ozgina bo'lsa ham, Biz qutqarganlar kabi solih kishilar bo'lganida edi! Zolimlar esa o'zlariga boylik va hashamat ta'minlab beradigan narsalarga ergashdilar; ular gunohda qattiqqo'l bo'lib qolgan edilar. Haqiqatan, Rabbingiz, agar u shaharlarning aholisi solih bo'lganda, ularni nohaq yo'q qilmas edi. (116-117-oyatlar)

If only there had been among the generations that have gone before you some people of virtue to speak out against the spread of corruption on earth, as did the few whom We saved from among them! The wrongdoers pursued what ensured for them a life of comfort and plenty; they were hardened in sin. In truth, your Lord would have not destroyed those cities, without just cause, had their people been righteous. (Verses 116-117)

Bu barcha xalqlar va jamoalarga tegishli bo'lgan ilohiy qonunni bayon etadi. Agar biror jamoada fasod, ya'ni odamlarni Xudoning hokimiyatidan boshqa har qanday hokimiyatga bo'ysundirishning har qanday shakli tarqalsa, o'sha jamoa Xudo tomonidan halok qilinmaydi, shart shuki, uning odamlaridan bir qismi bunday fasodning oldini olish uchun ko'tarilsa. Aksincha, agar zulm va fasod nazoratsiz qolsa yoki ularga qarshi chiqqanlarning bu yovuzliklarning davom etib tarqalishiga ta'siri oz bo'lsa, u holda ilohiy qonun o'sha jamoalarga qarshi ishlaydi va ular darhol yoki asta-sekin zaiflashish va muvozanatning buzilishi orqali halok bo'ladi.

Shunga ko'ra, odamlar turli moyilliklarga ega bo'lishi va turli yo'llarni tutishi haqida izoh keladi. {Agar Robbing xohlaganida, barcha insonlarni yagona ummat qilib qo'yardi. Lekin ular hamon ixtilofda qolishmoqda, faqat Robbing rahmat ko'rsatgan kishilar bundan mustasno. Aynan shu maqsadda U ularni yaratdi. Robbingning kalomi amalga oshadi:}

Then follows a comment on the fact that people have different inclinations and follow different ways. “Had your Lord so willed, He would have made all mankind one single community. As it is, they continue to differ, except those upon whom your Lord has bestowed His grace. And to this end He created them. The word of your Lord shall be fulfilled:

“Albatta, Men jahannamni jinlar va insonlarning hammasi bilan to‘ldiraman.” (118–119-oyatlar)

‘I shall certainly fill hell with jinn and humans all.’” (Verses 118-119)

Xudo barcha insonlarni bir xil shaklda va bir xil qobiliyat bilan yaratishi mumkin edi.

God could have created all mankind in the same form and with the same aptitude.

U'Ing qilgan bo'lardi (yagona nusxadan ko'chirmalar qilib). Biroq, Alloh tanlagan bu yer hayotining tabiati bunday emas. Alloh insonni yer yuzini obod qilish vazifasi topshirilgan, turli moyilliklar va yo'llarga ega mavjudot qilib yaratishni iroda qildi. Alloh irodasiga ko'ra, inson o'z yo'lini, qarashlarini va hayot tarzini tanlash erkinligiga ega bo'lishi, o'zi qilgan tanlovlari uchun mas'ul bo'lishi kerak. Shuningdek, Alloh irodasiga ko'ra, inson yaxshilik bilan yomonlik o'rtasida qilgan tanlovi uchun mukofotlanishi kerak. Note: the rules require "God" to be written as the Uzbek word for God, not "Allah". Applying that, the correct rendering is: U'Ing qilgan bo'lardi (yagona nusxadan ko'chirmalar qilib). Biroq, Xudo tanlagan bu yer hayotining tabiati bunday emas. Xudo insonni yer yuzini obod qilish vazifasi topshirilgan, turli moyilliklar va yo'llarga ega mavjudot qilib yaratishni iroda qildi. Xudo irodasiga ko'ra, inson o'z yo'lini, qarashlarini va hayot tarzini tanlash erkinligiga ega bo'lishi, o'zi qilgan tanlovlari uchun mas'ul bo'lishi kerak. Shuningdek, Xudo irodasiga ko'ra, inson yaxshilik bilan yomonlik o'rtasida qilgan tanlovi uchun mukofotlanishi kerak.

He could have made them copies of one original. This is, however, not the nature of the life God has chosen for this earth. He has willed to make man, to whom He has assigned the task of building the earth, a creature of varying inclinations and ways. It is God’s will that man should have the freedom to choose his own line, views, and his own way of life and to be responsible for the choices he makes. It is also God’s will that man should be rewarded for the choice he makes between good and evil.

Sūra butun holda va, umuman olganda, Qur’onning Makkada nozil bo‘lgan butun qismi har doim imon markaziy mavzusiga qaytadi va islomiy e’tiqodlarni bayon qiladi. Shuning uchun sūrada bu markaziy mavzu qanday yoritilganini biroz mulohaza qilishimiz lozim. Yakuniy izohlarimiz izchil bo‘lishi uchun oldin aytilganlarning ba’zilarini takrorlashimizga to‘g‘ri kelishi mumkin.

Looking at the sūrah in total, and indeed at the entire part of the Qur’ān revealed in the Makkan period, we find that it always reverts to the central theme of faith, outlining Islamic beliefs. Therefore, we need to reflect a little on how this central theme is addressed in the sūrah. We may need to repeat some of what we have already said so as to make these final comments more coherent.

Surada butun holda ko'tarilgan asosiy masala — Allohdan o'zga hech kimga va hech narsaga sig'inmasdan, faqat Yagona Xudoga ibodat qilish haqidagi ilohiy amrdir. Bu din va iymonning mohiyati ekanligi aniq ko'rsatiladi. Surada avvalo Muhammad ﷺ — Xudoning so'nggi Elchisi — ga nozil qilingan Xudo kitobi Qur'onning qisqacha mazmuni berilgan. Bu masala ana shu bayonda yoritiladi, tarixiy hikoyatlar esa insoniyat tarixida iymonning rivojlanishidan bir lavha beradi, yakuniy qism esa Payg'ambar ﷺ ga kofirlarga qanday murojaat qilish kerakligini buyuradi. Shuningdek, surada aniq qilib ko'rsatilishicha, oxiratdagi barcha va'dalar va ogohlantirishlar, hisob-kitob, mukofot va jazo mana shu asosiy tamoyilga asoslangan.

The fundamental issue emphasized in the sūrah as a whole is the divine order to worship God alone, prohibiting the worship of anyone or anything else, making it clear that this is the sum of religion and faith. At the outset, the sūrah provides an outline of the Qur’ān, God’s book revealed to Muĥammad, His last Messenger. This issue is addressed in this outline, while the historical accounts give a glimpse of the progress of faith in human history, and the final passage directs the Prophet on how to address the unbelievers. The sūrah also makes clear that all promises and warnings, reckoning, reward and punishment in the hereafter are all based on this basic principle.

Biz barcha ibodatni faqat Alloh taologa yo'naltirishning ikki xil ifodada namoyon bo'lishini ko'ramiz.

We find that addressing all worship solely to God is expressed in two different ways:

1. Ey qavmim! Faqat Allohga ibodat qiling; Undan boshqa ilohingiz yo'q. (50-oyat)

1. My people! Worship God alone; you have no deity other than Him. (Verse 50)

2. Faqat Allohdan boshqasiga ibodat qilmanglar. Men sizlarga Undan ogohlantiruvchi va xushxabar beruvchi sifatida kelganman. (Oyat 2)

Biz, shuningdek, bu sūrada va umuman Qur’ondagi “ibodat” atamasi qanday qo‘llanilganini ham o‘ylab ko‘rishimiz kerak. Bu bizga Allohning yagona ibodatga loyiq ekani va Undan boshqa hech kimga hech qanday ibodat ishorasini qilish man etilgani haqidagi aniq bayon ortida nima turganini tushunishga yordam beradi.

We need also to reflect on the term ‘worship’ and how it is used in this sūrah, and in the Qur’ān in general. This will give us an idea of what lies beyond this unequivocal statement ordering the worship of God alone and the prohibition of any gesture of worship to anyone else.

Fiqh atamalari bo‘lgan «ibodat», ya’ni inson bilan Alloh o‘rtasidagi munosabatlarni bildiruvchi atama va «muomalat», ya’ni insonlarning bir-biri bilan bo‘lgan munosabatlarini ifodalovchi atama Islomning juda dastlabki davrida, Qur’on nozil bo‘layotgan paytda ishlatilmagan. Ularning qo‘llanilishi keyinroq boshlangan. Bu atamalarning qo‘llanilish tarixi haqida boshqa joyda quyidagicha yozganmiz:

The Fiqh terms ‘worship’, denoting dealings between a person and God, and ‘transactions’, referring to people’s dealings with one another, were not used in the very early period of Islam, when the Qur’ān was being revealed. Their use started later. We wrote elsewhere on the history of such usage as follows:

Insoniy faoliyatni "ibodat" va "muomalot"ga bo'lish fiqh bo'yicha kitoblar yozila boshlaganidan keyin paydo bo'lgan. Dastlab bu bo'linish odatda ilmiy xarakterga ega edi, ammo afsuski, u odamlarning ongida ba'zi salbiy oqibatlarga olib keldi. Keyinchalik bu oqibatlar umuman islomiy hayotga ta'sir qila boshladi. Odamlar ibodat tushunchasi faqat fiqh kitoblarida o'ziga xos bo'limda yoritilgan birinchi turdagi faoliyatga tegishli, deb o'ylay boshladilar. Asta-sekin bu tushuncha huquqiy asarlarda "muomalot" bo'limida yoritilgan jihat bilan kamroq bog'liq bo'lib qoldi. Bu islomning yaxlit yondashuvidan chetga chiqishni anglatadi va bu chetga chiqish muqarrar ravishda umuman islomiy hayotdagi chetga chiqishga olib keladi.

The division of human activities into ‘worship’ and ‘transactions’ began sometime after scholars started to write books on Islamic law, or Fiqh. At the beginning, the division was typically academic in nature, but regrettably, it had some negative effects in people’s minds. These were later to affect Islamic life in general. People started to think that the concept of worship applied only to the first type of activity addressed in its special section in books on Islamic law. Gradually, this concept was seen to have less and less to do with the aspect addressed in the section on ‘transactions’ in legal works. This represents a deviation from the holistic Islamic approach which is inevitably followed by a deviation in Islamic life in general.

Ibodatning birligi, ya'ni faqat Allohga bo'ysunish ma'nosida, inson hayotiga chuqur ta'sir ko'rsatadi, chunki u insonni boshqa hech kimga bo'ysunishdan ozod qiladi.

The unity of worship, in the sense of submission to God alone, has a profound impact on human life because it liberates people from submission to anyone else.

Shunday qilib inson o'zining haqiqiy qadr-qimmati va erkinligini ta'minlaydi, bu erkinlikni esa odamlar qanday shaklda bo'lsa ham boshqalar tomonidan bo'ysundirilgan har qanday tizimda kafolatlab bo'lmaydi. Bunday bo'ysundirish e'tiqodlarda, marosimlarda yoki qonunlarda namoyon bo'lishi mumkin, ammo ularning oqibati bir xil: Xudodan boshqa mavjudotlarga itoat etishdir.

Thus man ensures his true dignity and freedom which cannot be guaranteed under any system where people are subjugated by others, in one form or another. Such subjugation can be manifested in beliefs, rituals or laws, but their effects are the same, in the sense of submission to beings other than God.

Odamlar biror narsaga bo‘lsa ham o‘zini topshirmasdan yashay olmaydi. Xudoga bo‘ysunmaganlar esa tez orada o‘zgalarga eng yomon darajada bo‘ysunishga mahkum bo‘ladilar.

People cannot live without self-surrender to one thing or another. Those who do not submit to God soon find themselves in the worst type of submission to others.

Ular o‘z istaklariga yengilib qoladilar, ular esa nazoratdan chiqib ketadi. Shu bois ular o‘z insoniyligidan ham mahrum bo‘ladilar: «Kofirlar dunyo hayotidan bahramand bo‘ladilar va hayvonlar yeganidek yeydilar, lekin do‘zax ularning oxirgi manzilidir.» (47:12) Inson uchun eng katta yo‘qotish — bu o‘z insoniyligini yo‘qotishdir. Bundan tashqari, ular boshqa mavjudotlarga turli shakllarda bo‘ysunib qoladilar, masalan, o‘z manfaatlarini ko‘zlab, hokimiyatni doimo mustahkamlashga intiladigan hukmdorlarga bo‘ysunadilar.

They lose out to their desires which spiral out of control. Hence, they lose their very humanity: “The unbelievers may enjoy their life in this world and eat like animals eat, but the fire is their ultimate abode.” (47: 12) The greatest loss man can suffer is the loss of his own humanity. Moreover, they fall into different aspects of submission to other creatures, such as submission to rulers who always try to tighten their grip on power, pursuing their own self interest.

Itoatkorlikning boshqa mavjudotlarga nisbatan bo‘lgan shakllari ham nozik bo‘lishi mumkin, va ular siyosiy shakldan ham ko‘proq hukmronlik qiluvchi va shafqatsiz bo‘lishi mumkin. Bunga misol qilib modaga, moda uylariga itoatkorlikni keltirish mumkin. Biz so‘raymiz: bu uylarning o‘zini “madaniyatli” deb da’vo qiladigan insoniyatning juda katta qismi ustidan qanday hokimiyati bor? Moda “ilohi” kiyimda, mashinalarda, binolarda, ziyofatlarda va boshqalarda ma’lum bir uslubni belgilaganida, odamlar qullarcha uning buyrug‘iga bo‘ysunadilar. Hech kim unga qarshi chiqishni hatto o‘ylab ko‘rmaydi. Agar odamlar Allohga, moda xo‘jayinlariga bo‘ysunadigan darajadan ham kamroq bo‘ysunganlarida ham, ular haqiqatan ham taqvodor bo‘lishardi. Agar moda ortidan ergashish shaklida bo‘lmasa, itoatkorlik amalda qanday namoyon etilishi mumkin? Agar u moda yaratuvchilarining hokimiyatidan farq qilsa, rububiyat va hokimiyatning ma’nosi nima?

Bir Xudoga — Yagona Parvardigorga — ibodat va itoat qilish, Undan boshqasiga sig‘inmasdan, insoniy hayotni barpo etish va yaxshilash yo‘lidagi barcha harakatlarni yo‘naltirishda katta samara beradi. Ushbu to‘plamning boshqa qismida biz aniqladikki, o‘zini xudo o‘rniga qo‘yib, ibodat, ya’ni to‘liq itoat talab qiladigan har bir kishi o‘z himoyasi uchun, shuningdek, o‘zini ilohiy darajaga ko‘tarish uchun butun milliy resurslarni sarflashga majbur bo‘ladi. Shuningdek, u o‘zini sig‘inishga loyiq ulug‘ zot darajasiga ko‘tarish uchun maqtov kuylovchi mashina va vositalarga ega bo‘lishi kerak. Bular bir lahza ham maqtovdan to‘xtay olmaydi. Aksincha, ular doimo ommani ham shunday sig‘inish marosimlarida ishtirok etishga undashga harakat qiladilar. Sababi shundaki, katta maqtov harakati ozgina bo‘shashsa, zolimning obro‘-e’tibori yana kichik va kuchsiz jonzot darajasiga qaytib qoladi. Shu sababli, uning obro‘sini qayta tasdiqlash uchun bu harakat doimo yangilanib turadi. Agar shunday harakatlar va mablag‘larning bir qismi insoniy hayotda haqiqiy taraqqiyotni ta’minlashga sarflansa, jamiyatdagi barcha odamlar uning mevalaridan bahramand bo‘lar edi. Biroq, odamlar faqat Xudoga itoat qilmaguncha, bunday kuch, mablag‘ va ba’zan hatto jon va sha’n insoniy foyda uchun sarflanmaydi.

Dedicating worship and submission to God alone, to the exclusion of all else, pays great returns in directing all human efforts to the task of building and improving human life. Elsewhere in this volume we identified that anyone who sets himself up in a position of a deity demanding worship, i.e. complete obedience, needs to devote all national resources for his own protection, and also for establishing himself as a deity. He also needs to have a machinery and media to sing his praises, and to blow up his image to that of a superior person fit to be worshipped. These cannot stop their praises for a moment. On the contrary, they always try to make the masses share in such worship rituals. The reason being that whenever the great praise exercise slackens even a little, the tyrant’s image reverts back to that of a small powerless creature. Hence, the exercise is constantly renewed to endorse his image once again. If a portion of such efforts and funds are dedicated to ensure real progress in human life, all people in society would share in its fruits. But such energy, funds, and at times life and honour, are not spent for human benefit as long as people do not submit to God alone.

Bunday yo'qotishlar faqat bitta muayyan tizimda yuzaga kelmaydi. Ular barcha tizimlarga xos bo'lib, vaziyatlar turlicha bo'lsa-da, talab qilinadigan qurbonlik turlari ham farq qiladi.

Such losses are not incurred in only one particular system. They are common to all systems, even though situations differ and types of the sacrifice required also differ.

Xudoga bo‘ysunishdan — faqat Xudoga bo‘ysunishdan — bosh tortganlarning ahvoli shundaki, ulardan ba’zilari o‘zlari orasidan hukmdor bo‘lib, Xudoning qonunidan boshqa qonunni joriy etganlar, natijada o‘zgalarga bo‘ysunish azobini boshdan kechirishga majbur bo‘ladilar. Bunday bo‘ysunish esa, qanday hukumat turi bo‘lishidan qat’i nazar, ularning qadr-qimmati va erkinligini barbod qiladi, garchi ular ba’zi hukumat shakllari bunday qadr-qimmat va erkinlikni ta’minlaydi, deb o‘ylashsa ham.

Biz, shuningdek, surada keltirilgan tarixiy hikoyalarning tartibiga va bu tartibning Allohga yakkagina bo‘ysunishga asoslangan imonning rivojlanishi nuqtai nazaridan nimani anglatishiga qisqacha nazar tashlashimiz kerak.

We also need to have a brief look at the order of the historical accounts given in the sūrah and what this signifies in terms of the progress of the faith based on submission to God alone.

Bizning Nuh payg'ambar tarixi haqidagi muhokamamizda, insoniyatga ma'lum bo'lgan birinchi din faqat Allohga bo'ysunishga asoslangan din ekanligini aniq qilib ko'rsatdik, ya'ni Note: the system rule says the Uzbek word for God must be used, not "Allah". Correcting that: Bizning Nuh payg'ambar tarixi haqidagi muhokamamizda, insoniyatga ma'lum bo'lgan birinchi din faqat Xudoga bo'ysunishga asoslangan din ekanligini aniq qilib ko'rsatdik, ya'ni

In our discussion of the history of the Prophet Noah, we made clear that the first religion known to humanity was the one based on submission to God alone, i.e.

Islom. U Odam alayhissalom, insoniyat otasi tomonidan targʻib qilingan, soʻngra ikkinchi ota Nuh alayhissalom tomonidan, keyin esa Allohning barcha elchilari tomonidan targʻib qilingan din edi. Keng maʼnoda Islom Allohning mutlaq yagonaligiga iymon keltirish, barcha ibodatni faqat Unga bagʻishlash, shuningdek, Uning odamlar itoat qilishi va oʻzlarini boʻysundirishi lozim boʻlgan Rabbi ekaniga ishonish demakdir. Bu esa Uning insoniy hayot uchun qonun chiqarish yagona vakolatiga ega boʻlgan Hukmdor ekanini anglatadi.

islam. It was the one preached by Adam, the father of the human race, then by Noah, its second father, and then by all God’s messengers. In its broad sense, Islam means belief in God’s absolute oneness, offering all worship to Him alone, and belief that He is the Lord whom people must obey and submit themselves to, which means that He is the Sovereign who has the sole authority to legislate for human life.

Biz shuningdek, johiliyyatga og‘ishishning — e’tiqod va ibodat marosimlarida, yoki itoat va bo‘ysunishda, yoki bularning hammasida bo‘lishidan qat’i nazar — insoniyat Islom dinining haqiqatini, Alloh elchilari (ularning hammasiga salom bo‘lsin) bayon qilganidan keyin sodir bo‘lgan keyingi hodisa ekanini ham tushuntirdik. Xudodan o‘zgasiga sig‘inish natijasida inson e’tiqodlari va umuman inson hayoti buzildi. Bunday sig‘inish har qanday shaklda bo‘lishidan qat’i nazar, Xudoning yagonaligiga asoslangan dindan chetga og‘ishni bildiradi.

We also explained that deviation into jāhiliyyah, in either beliefs and worship rituals, or submission and obedience, or in all of these, was a subsequent development, after mankind had known the true faith of islam, as explained by God’s messengers (peace be upon them all). Human beliefs, and human life generally became corrupted as a result of people’s submission to deities other than God. Such submission, in any form, indicates deviation from the faith based on God’s oneness.

Lekin bu bizning asosiy muhokama mavzuimiz emas. Biz sof imonning insoniyat tarixida bosib o'tgan taraqqiyot yo'lini ko'rib chiqmoqchimiz. Ya'ni, faqat Allohga emas, balki Xudoga bo'ysunish imonini.

But this is not our main point of discussion here. We want to look at the line of progress pure faith took in human history. The faith of submission to God alone, i.e.

Islom o'zining keng ma'nosida va johiliyat insonning ongi uchun raqobatlashadi. Shayton insonning zaif tomonlaridan va yaxshilik hamda yomonlikka ikki tomonlama moyil bo'lgan mavjudot sifatidagi tabiatidan foydalanishga harakat qiladi. U odamlarni sof imondan chalg'itib, ularni johiliyatga botirishga intiladi. Odamlar johiliyatga chuqur botganda, Alloh ularni sof imonga qaytarish uchun elchi yuboradi. U avvalo ularning ongidan hayotlarining biron-bir jabhasida, faqat ibodat marosimlarida emas, balki Allohdan boshqa birovga bo'ysunishni tozalaydi. Buni aniq tasavvur qilgan holda, biz bugungi insoniyatning ahvolini tushunishimiz va islomiy da'vatning mohiyatini aniqlashimiz mumkin.

islam in its broader sense, and jāhiliyyah compete for human minds. Satan tries to exploit man’s weaknesses and nature as a creature with a dual susceptibility to good and evil. He tries to turn people away from the pure faith in order to sink them into jāhiliyyah. When people have sunk deep into jāhiliyyah, God sends a messenger to turn them back to the pure faith. The first thing he purges from their minds is submission to anyone other than God in any aspect of their life, not merely in worship rituals or beliefs. With this clear in our minds, we can understand humanity’s situation today and determine the nature of Islamic advocacy.

Butun insoniyat hayoti davomida Payg‘ambar Muhammad ﷺ uni qutqargan johiliyatga qaytayotgani ko‘rinmoqda. Bu johiliyat turli shakllarda namoyon bo‘ladi. Ba'zi jamoalarda u Xudoning mavjudligini aniq inkor etishda ko‘rinadi, ya'ni bu imon va e'tiqodga taalluqlidir. Bu turning eng aniq namunasi kommunistlardir. Boshqalarda esa Xudoning mavjudligini chalkash tan olish, ibodat marosimlarida, shuningdek, itoat va bo‘ysunishda aniq og‘ish kuzatiladi. Bu hindular kabi butparastlarning holati, shuningdek, nasroniylar va yahudiylarning holatidir. Yana boshqa jamoalarda Xudoning mavjudligi aniq tan olinadi va ibodat marosimlari to‘g‘ri bajariladi, lekin Xudodan boshqa iloh yo‘qligi va Muhammad ﷺ Xudoning Elchisi ekanligi haqidagi kalimaning ma'nosi to‘g‘risida odamlarning tushunchasida jiddiy og‘ish bor. Itoat va bo‘ysunish masalasida esa to‘liq chalkashlik mavjud. Bu esa o‘zlarini musulmon deb da'vo qiluvchi odamlar amal qiladigan johiliyat turidir.

Humanity as a whole reflects a return to the jāhiliyyah from which the Prophet Muĥammad saved it during his lifetime. This jāhiliyyah takes different forms. In some communities, it is reflected in the clear denial of God’s very existence, which means that it pertains to faith and beliefs. The clearest example of this type is that of the Communists. In others, we see a confused recognition of God’s existence and a clear deviation in worship rituals and in submission and obedience. This is the case of idol worshippers like the Hindus, and also the case of the Christians and Jews. In other communities we find a clear admission of God’s existence and a proper performance of worship rituals, coupled with serious deviation in people’s concept of the meaning of the declaration that there is no deity other than God and that Muĥammad is God’s Messenger. There is also utter confusion about the question of submission and obedience. This is the type of jāhiliyyah practised by people who claim to be Muslims.

Har bir payg'ambar o'z qavmiga yuborilgan edi. Xabarining boshida payg'ambar o'z qavmining bir a'zosi bo'lib, ularni birodar deb ataydi, birodar o'z birodarlari uchun istaydigan barcha yaxshilikni ular uchun ham istardi. U ularga Xudoning hidoyatida topgan, va Rabbisi tomonidan berilgan aniq dalillar bilan tasdiqlangan barcha yaxshiliklarning ularda bo'lishini xohlardi. Har bir payg'ambarning boshidagi holati shunday edi; ammo oxiriga kelib, ularning hech birida bu holat bir xil bo'lmadi.

Every messenger was sent to his own community. At the start of his message, the messenger would be a member of his community, addressing them as a brother, desiring for them all the goodness a brother desires for his siblings. He wanted them to have all the goodness he had found in God’s guidance, and for which he found clear evidence granted by his Lord. This was the attitude of every single messenger at the beginning; but it was not the same with any of them at the end.

Har bir jamoadan bir guruh bu xabarga javob berdi. Ular faqat Xudoga ibodat qila boshladilar. Shunday qilib, ular o'zlarini to'liq Xudoga topshirdilar va keng ma'noda iymon keltirganlar jamoasi, ya'ni musulmon jamoasini birgalikda tashkil etdilar. Boshqa bir guruh xabarni rad etdi, uning haqiqatini inkor qildi va Xudodan boshqa ilohlarga sig'inishda davom etdi. Ular johiliyyatda qoldilar. Shunday qilib, ular kofirlar jamoasiga aylandilar.

A group from among every community responded to the message. They began to worship God alone. Thus, they surrendered themselves totally to God, forming together a community of believers, or a Muslim community, in the broader sense of the term. Another group rejected the message, denying its truth and continuing to submit to deities other than God. They remained in jāhiliyyah. Thus, they became a community of unbelievers.

Shunday qilib, Allohning elchisiga va uning xabariga turlicha munosabatda bo'lishlari tufayli, bir xil odamlar ikki jamoaga aylandi: biri musulmon, ikkinchisi butparast. Ular bir irq va kelib chiqishga mansub bo'lishlariga qaramay, endi bir jamoa bo'lib qolmadilar. Irq, yer va umumiy manfaatlar aloqalari ularni birlashtira olmas va munosabatlarini boshqara olmas edi. Ilohiy xabar bilan yangi bog'lanish paydo bo'ldi, u o'sha bir xil xalqni birlashtirdi yoki ajratdi. Bu imon rishtasi bo'lib, u talab qiladigan itoatkorlik turi va u belgilaydigan hayot qoidalari bilan birga keladi.

This means that by their different attitudes towards God’s messenger and his message, the same people became two communities: one Muslim and the other idolater. They were no longer one community, despite being of the same race and origin. Ties of race, land and common interests could no longer unite them and govern their relations. With the divine message a new bond came into being, uniting or dividing the same people. This is the bond of faith, with the type of submission it requires and the code of living it lays down.

Ushbu surada keltirilgan tarixiy xabarlar haqidagi bu kuzatishlar bizga Qur'onda bayon etilgan islomiy yondashuvning mohiyatini ochib beradi. Bu yondashuv inson hayotining haqiqatlariga amaliy tarzda munosabat bildirishdir. Ushbu tarixiy xabarlar Payg'ambar ﷺ Makkada bo'lganlarida unga bayon qilingan edi. Imonlilar oz edi va ular o'z shaharlari ichida qamalgan, da'vat esa amalda shu shahar ichida o'ralib qolgan edi. Oldinda turgan yo'l o'sha mo'minlarga uzun, mashaqqatli va oxiri ko'rinmaydigan tuyulgan bo'lishi kerak. Ushbu tarixiy xabarlar ularga oxirni ko'rsatdi va oldinda turgan turli bosqichlarni belgilab berdi. Shunday qilib, Qur'on mo'minlarni qo'llaridan tutib yetakladi va ularga yo'lda yordam berdi. Bu yo'l faqat Allohga bo'ysunish, yagona haqiqiy din bo'lgan imonni targ'ib qilib, insoniyat tarixining boshlanishida boshlangan yurishning davomiga aylangan edi. Shu tariqa ular o'z yo'llarini tashlab qo'yilgan deb hisoblamay qoldilar.

These observations about the historical accounts given in the sūrah reveal to us the nature of the Islamic approach, as outlined in the Qur’ān. It is a practical approach in the face of human realities. These histories were related to the Prophet when he was in Makkah. The small number of believers were confined to their city, and the message practically besieged within it. The road ahead must have seemed to those believers to be long, arduous and without an end in sight. These histories showed them the end and outlined the different stages ahead. The Qur’ān thus took the believers by the hand, helped them on the road that had become a continuation of the march that started at the beginning of human history advocating the true faith of self-surrender to God alone. Thus, they no longer felt that their road was deserted.

Ular o'zlarini doimiy yurilgan, yaxshi belgilangan yo'l bo'ylab harakatlanayotgan uzluksiz korteждagi yangi guruh deb his qilar edilar. Ular aniq belgilangan reja asosida boshlang'ich nuqtadan finish chizig'iga tomon harakatlanardilar.

They felt themselves to be a new group in a continuous procession walking along a well charted road. They moved from the starting point to the finishing line according to a well defined plan.

Shunday qilib Qur’on musulmon jamoasi bilan shunday munosabatda bo‘lgan, uni xavfsiz va o‘lchangan qadamlar bilan yetaklagan. Xuddi shunday, bugun va kelajakda ham Qur’on islomiy uyg‘onish da’vatkorlari bilan xuddi shu yo‘ldan ularni boshlab borishi mumkin. Bu da’vatkorlarga Qur’on yo‘l ko‘rsatuvchi nur sifatida kerak, u ularning harakatini belgilab, bosqichlarini ko‘rsatib beradi.

Thus did the Qur’ān act with the Muslim community, moving it in safe and measured steps. Thus it can do today and in future with the advocates of Islamic revival, moving them along the same way. These advocates need the Qur’ān as a guiding light, marking its movement and outlining its stages.