Bu ham xuddi shu xabarni tarqatayotgan, o‘sha iymonni targ‘ib qilayotgan yana bir bosqichdir. Bu yerda Madyan aholisi orasida yashagan Shu‘ayb va uning qavmi haqidagi hikoya keltirilgan. Imon va Allohning yagonaligi masalasi bilan birga, bu yerda savdo-sotiqdagi halollik va adolat masalasi ham bor. Bu masala Allohga iymon keltirish, faqat Unga bo‘ysunish va Uning hukmlarini amalga oshirish bilan chambarchas bog‘liqdir. Biroq Madyan aholisi bu ikki masalaning bir-biriga bog‘lanishidan juda hayratga tushgan edilar.

This is yet another stage of the same message preaching the same faith. Here we have an account of Shu`ayb and his people, who lived at Madyan. Coupled with the main issue of faith and God’s oneness, we also have here the issue of honesty and justice in business transactions. It is an issue closely related to faith in God, submission to Him alone and the implementation of His laws. The people of Madyan, however, were totally astonished at the two issues being linked together.

Ular moliyaviy muomalalar bilan ibodat o'rtasidagi bog'liqlikni anglab yeta olmas edilar, holbuki ibodat Allohga bo'ysunishning namoyonidir.

They could not comprehend the relationship between financial transactions and prayer, which is a manifestation of submission to God.

Bu tarix Hūd va ʻĀd qavmi, shuningdek Şāliĥ va Samūd qavmi haqidagi rivoyatlarga o'xshash yo'nalishda bayon etilgan. Biroq uning xulosasi va yakuniy natijani tasvirlashda qo'llangan uslub hamda iboralar uni Şāliĥ tarixiga ko'proq yaqinlashtiradi. Darhaqiqat, ikki tarixda ikki qavmga yuz bergan, bir xil turdagi azob va o'xshash ifodalar bilan tasvirlangan holat aks etgan.

The history given here follows the same lines as the accounts of Hūd with the `Ād, and Şāliĥ with the Thamūd. Its conclusion, and the style and expressions used to portray the final outcome, however, make it more akin to Şāliĥ’s history. Indeed the two histories portray the same type of suffering, expressed in similar terms, befalling the two peoples.

Va Madyanga Biz ularning birodari Shu’aybni yubordik. U dedi: “Ey qavmim! Faqat Allohga ibodat qiling” — (Rabbim) demaydi; oyat matnini aynan saqlaymiz. Correction: the rules say to write "God" as the Uzbek word for God, not "Allah", so the translation is: Va Madyanga Biz ularning birodari Shu’aybni yubordik. U dedi: “Ey qavmim! Faqat Xudoga ibodat qiling.

“And to Madyan We sent their brother Shu`ayb. He said: ‘My people! Worship God alone.

“Sizlar uchun Undan o‘zga iloh yo‘qdir.” (84-oyat) Yagona Allohga bo‘ysunish — imonning birinchi moddasi, hayotning birinchi qoidasi va huquq hamda insoniy munosabatlarning birinchi tamoyilidir. Bu tamoyil bo‘lmasa, imon, ibodat yoki insoniy munosabatlar o‘z to‘g‘ri shaklini ola olmaydi.

You have no deity other than Him.’” (Verse 84) Submission to God alone is the first article of faith as well as the first rule of life and the first principle of law and human transactions. It is the principle without which faith, worship or human dealings cannot take their proper shape.

"Hech kimning huquqini kamaytirmang, o‘lchov va tarozini kam qilmang. Men sizlarni baxtli holatda ko‘ryapman, lekin barchani qamrab oladigan dahshatli kunda sizlarga azob yetishidan qo‘rqaman. Ey qavmim, adolat bilan to‘liq o‘lchang va tarozi tortinglar, odamlarga ularning haqlarini bermaslik bilan ularni zarar qilmang va yer yuzida fasod yoymang. Agar haqiqatan mo‘min bo‘lsangiz, Alloh huzuridagi narsa sizlar uchun yaxshiroqdir. Men sizlarning ustidan nazoratchi emasman." (84-86-oyatlar) Bu yerda asosiy masala — halollik va adolat, u imonga va Xudoga bo‘ysunishdan keyingi ikkinchi o‘rinda turadi. Boshqacha aytganda, bu imon asosida tuzilgan savdo-sotiq munosabatlarini boshqaruvchi qonun masalasidir. Hijoz bilan Shom orasida joylashgan, Madyan deb ataladigan yurt aholisi o‘lchov va tarozini kam qilar, shu yo‘l bilan boshqa odamlarni ularning haqlaridan mahrum qilar edi. Ya’ni ular odamlarning mollariga o‘z qiymatidan kamroq haq to‘lar edi. Ularning bunday xatti-harakatlari obro‘-e’tiborlariga putur yetkazar, ichki va tashqi tomondan pok emasliklarini ko‘rsatar edi. Ularning geografik joylashuvi Arabistonning shimoli bilan janubi orasida harakatlanadigan karvonlar yo‘lini nazorat qilish imkonini bergan edi. Bu esa ularga boshqa xalqlarning savdosiga nohaq shartlarni o‘tkazish imkonini berar edi.

“Do not give short measure and weight. I see you now in a happy state, yet I dread lest suffering befall you on a fateful day which will encompass all. My people, always give full measure and weight, in all fairness, and do not deprive people of what is rightfully theirs, and do not spread corruption on earth by wicked actions. That which rests with God is better for you, if you truly believe. I am not your keeper.” (Verses 84-86) The main issue here is honesty and justice, which comes second only to the issue of faith and submission to God. In other words, it is the issue of the law which governs business dealings on the basis of faith. The people of Madyan, whose country was an enclave of land lying between Hijaz and Syria, used to give short measure and weight, thus wronging other people in respect of what was rightfully theirs. That is, they used to give other people less than the value of their goods. Their misconduct reflected badly on their integrity and honour and showed that they were far from clean both externally and at heart. Their geographical position meant that they were able to control the trade route of the caravans moving between the north and the south of Arabia. This enabled them to dictate unfair terms on other peoples’ trade.

Madyan xalqi o'zlarining buzuq amallarida qattiqqo'l bo'lib qolgan edi. Ularning javobi kinoya bilan aralashgan edi. Uning har bir so'zida kinoya sezilib turardi. Shu bilan birga, bu javob ularning johilligini va bo'yinsuvchanmas, qaysarligini ham ko'rsatardi: "Ular dedilar: 'Ey Shu'ayb, sening namozing bizni ota-bobolarimiz sig'inib kelgan narsalarni tark etishga yoki mol-mulkimiz bilan xohlaganimizcha tasarruf qilishdan voz kechishga majbur qilyaptimi? Albatta, sen o'ta bosiq va to'g'ri fikrli zotsan!'" (87-oyat)

The people of Madyan were hardened in their corrupt practices. Their reply was sarcastic. Every word of it smacked of sarcasm. Yet it also indicated their ignorance and mulish obstinacy: “They said: ‘Shu`ayb, do your prayers compel you to demand of us that we should renounce all that our forefathers worshipped, or that we refrain from doing what we please with our property? You are indeed the one who is clement and right- minded!’” (Verse 87)

Ular namozlar imonning talabi ekanligini, Allohga haqiqiy itoatning ko‘rinishi sifatida farz qilinganini anglamadilar va anglashni ham istamadilar. Allohning birligini tan olmay, o‘zlari va ota-bobolari sig‘inib kelgan narsalarning hammasidan voz kechmay turib, imonni qaror toptirib bo‘lmaydi. Xuddi shunday, savdo-sotiq va moliya masalalarida, hayotning barcha sohalarida Allohning hukmlari amalga oshirilmas ekan, imon ham to‘liq bo‘lmaydi. Bularning barchasi yaxlit bir butunlikdir, imonni namozdan yoki inson hayotining barcha jabhalarini qamrab oladigan qonunchilikdan ajratib bo‘lmaydi.

They did not realize, nor wanted to realize, that prayers are required by faith, as a manifestation of true submission to God. Faith cannot be established without the recognition of God’s oneness and the renunciation of everything else they or their forefathers worshipped. Likewise, it cannot be established unless God’s legislation in matters of trade and finance, as well as in all spheres of life, are implemented. All these are a complete whole, and faith cannot be separated from prayers or legislation which caters for all aspects of human life.

Madyan xalqi, iymon bilan ibodat o‘rtasida, shuningdek ikkisi bilan savdo-sotiq munosabatlari o‘rtasida noto‘g‘ri tasavvurga ega bo‘lgan odamlar, ancha oldin yashab o‘tgan. Lekin ularning munosabatini uzoq-uzoq qoralashdan ko‘ra, bugungi kunda odamlar Shu’ayb qavmining tasavvurlaridan unchalik farq qilmaydigan ba’zi tushunchalarga yopishib olganini eslatib o‘tishimiz kerak. Biz atrofimizda ko‘rayotgan johiliyyat dunyosi o‘tmishdagisidan unchalik yaxshi yoki aqlliroq emas. Shu’ayb qavmi amal qilgan, Xudodan tashqari boshqa mavjudotlarga ilohiylik isnod qilish odati bugun ham insoniyatning aksariyati orasida davom etmoqda, jumladan yahudiy, nasroniy yoki musulmon ekanini da’vo qiluvchilar orasida ham. Ularning barchasi bir tomondan iymon va ibodatni, ikkinchi tomondan huquq va savdo-sotiq munosabatlarini ajratib turuvchi to‘siq o‘rnatishga harakat qiladi. Ular iymon va ibodat Xudoga tegishli bo‘lib, Uning ko‘rsatmalariga muvofiq amalga oshirilishi kerak, huquq va savdo-sotiq esa Unga aloqasi yo‘q, deb da’vo qiladi. Bular boshqa biron hokimiyatning amri bilan olib borilishi kerak, deydilar. Bu, haqiqatan ham, Allohga sherik keltirishning mohiyatidir.

Shuayb, to'liq ishonch bilan o'z xabarining haqligiga va xalqining jaholati hamda uzoqni ko'ra olmasligini bilgani holda, ularning kinoyalari uning ruhiga ta'sir qilishiga yo'l qo'ymaydi. Aksincha, u ularga muloyimlik bilan xabar berishga intiladi: u o'z Rabbisidan kelgan aniq dalilga tayanadi, bu dalilni u chuqur qalbida his qiladi. U ularga tushuntiradi: u o'zi targ'ib qilayotgan haqiqatga to'liq ishonadi, chunki uning bilimi ularnikidan ancha yuqori. U ularni halol muomalaga chaqirganda, bunday halollikning natijalari unga ham tegishli, chunki u ham tadbirkor. U hech qanday shaxsiy manfaat izlamaydi, uni o'zi uchun qo'lga kiritishni niyat qilmaydi. U o'zi ta'qiqlagan ishni ularning orqasidan qilishni, shunda raqobatsiz bozorga ega bo'lishni xohlamaydi. Uning chaqirig'i islohot chaqirig'i bo'lib, unga o'zi ham kiradi. U ularni yurishga undayotgan yo'l, ular adashib o'ylaganlaridek, ularga hech qanday zarar keltirmaydi.

Shu`ayb, fully confident of the truth of his message, and aware of his people’s ignorance and short-sightedness, does not let their sarcasm affect him. On the contrary, he seeks to inform them politely that he takes his stand on clear evidence from his Lord, which he feels in his innermost heart. He explains to them that he is fully confident of the truth of what he advocates because his knowledge far exceeds theirs. When he calls on them to stick to honest dealings, the effects of such honesty also apply to him since he is a businessman. He is after no personal gain which he seeks to realize for himself. He does not intend to do behind their backs what he has forbidden them so that he enjoys a market free from competition. His call is one of reform which includes himself. The path he enjoins them to follow will not cause them any losses, as they mistakenly think.

U dedi: Ey qavmim! Ayting-chi, agar men Rabbim tomonidan aniq dalilga tayangan bo'lsam va U menga o'zidan go'zal rizq bergan bo'lsa-yu (U rizqni faqat O'zi bera oladi)? Men sizlarga qaytarib turgan ishni o'zim qilishni istamayman. Men faqat qo'limdan kelgancha islohot qilishni istayman. Mening muvaffaqiyatim faqat Allohga bog'liq emas, balki Undan bo'ladi. Unga tayanaman va faqat Unga qaytaman.

He said: Think, my people! If I take my stand on a clear evidence from my Lord and He has provided me with goodly sustenance which He alone can give? I have no desire to do, in opposition to you, what I ask you not to do. All that I desire is to set things to rights in so far as it lies within my power. My success depends on God alone. In Him have I placed my trust, and to Him I always turn.’ (Verse 88)

Shu'ayb ularga do'stona va jozibali ohangda murojaat qiladi va o'zining ular bilan yaqin aloqasini eslatadi: “Ey qavmim, agar men Rabbimdan aniq dalilga tayansam-chi?” Men Uning borligini shubhasiz his qilaman va aniq bilaman, va menga vahiy yuborayotgan, Uning xabarini sizlarga yetkazishni buyuradigan Aynan Uzdir. To'liq ishonch va qat'iy yaqin bilan men o'zim uchun juda haqiqiy bo'lgan shu dalilga tayanaman. U menga go'zal rizqni ham ato etgan, uni faqat O'zi bera oladi... Bu rizqning bir qismi mening o'z boyligim bo'lib, uning yordamida savdo-sotiqimni olib boraman.

“Ular dedilar: «Ey Shu‘ayb, biz aytayotgan ko‘p narsalaringni tushunmaymiz. Biroq sening orangda qanchalik zaif ekaningni aniq ko‘ryapmiz. Agar qavming bo‘lmaganida, seni toshbo‘ron qilgan bo‘lardik. Bizning nazarimizda sening katta hurmatga sazovor mavqeying yo‘q».” (91-oyat) Madyan xalqi Shu‘aybga o‘zlarining uning va uning da‘vatidan charchaganliklarini aniq bildirdilar. Ular u taqdim etayotgan haqiqat haqida hech narsa bilishni istamas edilar va uning hayot qarashi yoki odatlaridan farq qiladigan hech narsaga e’tibor bermas edilar. Shunday qilib, ularning nazarida faqat jismoniy kuch muhim edi. Oddiy haqiqat, dalilining qanchalik kuchli bo‘lishidan qat’i nazar, jismoniy kuch bilan qo‘llab-quvvatlanmasa, hech qanday haqiqiy ahamiyatga ega emas edi:

“They said: ‘Shu`ayb, we cannot understand much of what you say. But we do see clearly how weak you are in our midst. Were it not for your family, we would have stoned you. You do not command a position of great respect among us.’” (Verse 91) The people of Madyan made it clear to Shu`ayb that they were fed up with him and with his message. They did not want to know anything about the truth he was presenting and did not care for anything which differed with their attitude to life or with their practices. Thus, in their view, only physical strength mattered. Plain truth was of no real significance, regardless of the strength of its argument, if it was not supported by physical power:

"Biz sizni o'rtamizda qanchalik ojiz ekanligingizni aniq ko'ryapmiz. Agar sizning qavmingiz bo'lmasa, sizni toshbo'ron qilgan bo'lardik." Ularni buni qilishdan to'xtatib turgan narsa, Shu'ayb qavmi va oilasining kuchi ekanini, ular Shu'ayb himoyasiga kelishlarini hisobga olganlari edi. Ular Xudoning kuchini hisobga olmadilar, Xudo esa O'z elchisini dushmanlarining rahmiga tashlab qo'ymaydi. Ular Shu'aybga dag'al tarzda: "Sen bizning orimizda katta hurmatga sazovor emassan", dedilar. Ular uni olijanob inson sifatida ham, uning o'z kuchi tufayli ham hurmat qilmadilar. Ular faqat uning qavmi, agar unga biror narsa bo'lsa, nima qilishi mumkinligini hisobga olishlari kerak edi.

“We do see clearly how weak you are in our midst. Were it not for your family, we would have stoned you.” What restrained them from doing so was the fact that they reckoned with the power of Shu`ayb’s clan and family who were supposed to come to his defence. They did not reckon with the power of God who would not leave His messenger to the mercy of His enemies. They rudely told Shu`ayb: “You do not command a position of great respect among us.” They had no respect for him as a noble person, nor for his own strength. They only had to consider what his clan might do if anything happened to him.

Haqiqiy iymon, sog'lom qadriyatlar va olijanob mafkuradan mahrum bo'lgan odamlar o'zlarining bevosita manfaatlari yoki moddiy farovonliklaridan boshqa hech narsaga parvo qilmaydilar.

Ushbu surada keltirilgan tarixiy hikoyalar qatorida oxirgi marta Muso va Fir'avn haqida eslatiladi. Bu yerda hikoya juda qisqa berilgan bo'lib, unga bir necha ishora bor, ammo tafsilotlar keltirilmagan. Fir'avn va uning qavmi duch kelgan oqibat qayd etiladi, shuningdek, Qiyomat kunining juda jonli va haqiqiy manzarasi tasvirlanadi. Shuningdek, bu yerda Islomning asosiy tamoyili bayon etiladi: inson o'zining boshlig'i yoki hukmdorini ortidan ergashgani uchun o'z mas'uliyatidan qochib qutula olmaydi.

In the series of historical accounts given in this sūrah, the final reference is made to Moses and Pharaoh. We have here only a very brief account with several references to the details of the story, but no specifics are given here. The end which Pharaoh and his people met is recorded, along with a very vivid and real scene of the Day of Resurrection. We also have a statement of a basic Islamic principle whereby individual responsibility cannot be overlooked simply because the individual concerned chooses to follow his master or ruler.

Ushbu bayon Xudoning Musoni Misr hukmdori, buyuk fir'avn va uning hukumat boshliqlari oldiga yuborishi bilan boshlanadi. Xudo Musoga kuch va aniq vakolat beradi. "Biz Musoni Bizning oyatlarimiz va ochiq hujjat bilan fir'avnga va uning ulug' kishilariga yubordik." (96-97-oyatlar) Oxirgi natija aytilgunga qadar hech qanday tafsilot berilmaydi. Xalq shunchaki fir'avnga itoat qildi va Xudoning amriga xilof ish tutdi, fir'avn qilgan barcha ishlarga xos bo'lgan ahmoqlik, uzoqni ko'ra olmaslik va haddan oshishlarga qaramay. "Ular esa faqat fir'avnning amriga ergashdilar. Fir'avnning amri hech qachon to'g'ri yo'lga boshlamas edi." (97-oyat)

The account given here opens with God’s sending Moses to Pharaoh, the great ruler of Egypt, and the chiefs of his government. God gives Moses strength and clear authority. “We sent Moses with Our signs and a manifest authority to Pharaoh and his noble men.” (Verses 96-97) No details are given before the end is stated. The people simply obeyed Pharaoh and disobeyed God, despite all the stupidity, short- sightedness and excesses which characterized all that Pharaoh had done. “They, however, followed only Pharaoh’s bidding. Pharaoh’s bidding led by no means to what is right.” (Verse 97)

Odamlar Fir'avnga o'ylab ko'rmasdan, u ularni to'g'ri yo'lga boshlayaptimi yoki yo'qmi, degan savolni bermasdan ko'r-ko'rona ergashishni tanladilar. Ular o'zlarini past qo'yib, o'z erkinliklarini va Alloh ularga ato etgan irodani oyoq osti qildilar. Shuning uchun Qur'oni karimda aytilganidek, Qiyomat kunida Fir'avn ularga yetakchilik qilishi va ular unga ergashishi tabiiy edi: "U Qiyomat kuni o'z qavmining oldida boradi." (98-oyat)

The people chose to follow Pharaoh blindly, without stopping to think whether he guided them rightly or not. They degraded themselves and trampled over their own freedom and the will with which God had endowed them. Hence, it was only natural, as the Qur’ān states, that Pharaoh will lead them on the Day of Resurrection, and that they will follow him: “He will come at the head of his people on the Day of Resurrection.” (Verse 98)