Shunday qilib, Nuh qavmi o‘tmish tarixga aylandi: uning xabarini inkor etgan ko‘pchilik qismi suvga g‘arq bo‘lib, unutildi. Ular yer yuzidagi hayotdan, shuningdek, Allohning rahmatidan ham haydab yuborildi. Omon qolganlar esa Allohning va'dasi ado bo‘lishi uchun yer yuzida joylashtirildi.

So Noah’s people became past history: the great majority who denied his message were drowned and forgotten. They were banished from life on earth as also from God’s grace. The survivors were established on earth in fulfilment of God’s promise:

“Kelajak ortiq Allohdan qo‘rquvchilarniki.” (49-oyat). Nuh (alayhissalom)ga qilingan Xudoning va'dasi quyidagi oyatda jamlangan: “Aytildi: ‘Ey Nuh, Bizdan bo‘lgan salom va barakotlar bilan, sen va sen bilan birga bo‘lganlardan bo‘lgan ummatlarning ustiga tushgin. Boshqa xalqlarni esa Biz bir muddat bahramand qilib qo‘yamiz, so‘ngra ularga Bizdan dahshatli azob yetadi.’” (48-oyat) Vaqt o‘tib, tarix o‘z yo‘lini bosib o‘tgach, Xudoning va'dasi amalga oshdi. Odni ham, Samudni ham, yer yuzida tarqalgan Nuhning avlodlari orasida bo‘lgan jamoalar edi. Ushbu ikki qavm ham jazoga loyiq bo‘ldi:

“The future belongs to those who are God-fearing.” (Verse 49). God’s promise to Noah is summed up in the following verse: “The word was spoken: ‘Noah, disembark in peace from Us, and with Our blessings upon you as well as upon generations from those who are with you. As for other folk, We shall let them have enjoyment, and then there will befall them grievous suffering from Us.’” (Verse 48) As time passed and history took its course, God’s promise was fulfilled. The `Ād were part of Noah’s offspring who dispersed on earth, as were the Thamūd. Both of these communities deserved to be punished:

"Boshqa kishilarga esa Biz bir muddat bahra berib qo'yamiz, so'ngra ularni Bizdan keladigan og'ir azob qamrab oladi." Bir to'liq davr aylanib o'tdi va johiliyyat kuchlari yana to'liq avj olib qaytdi.

“As for other folk, We shall let them have enjoyment, and then there will befall them grievous suffering from Us.” A full cycle had turned and the forces of jāhiliyyah were back in full sway.

Allohga ma'lum bo'lgan, insoniyatning ketma-ket avlodlari yashab, o'tib ketgan bo'lishi kerak, ular Allohga haqiqiy bo'ysunish orqali hidoyatda bo'lganlar. Bu shuni anglatadiki, ular Islom dini bo'yicha yashaganlar, bu ota-onalari Odam va Havvoning dini edi. Shayton ularni to'g'ri yo'ldan chalg'itguncha ular shunday qolganlar, bu esa o'z navbatida Nuh duch kelgan johiliyyat turiga olib kelgan. Ammo Nuh ({alayhissalom}) o'z izdoshlari bilan Alloh tomonidan qutqarilgan. Qolgan insoniyat Nuhning duosiga javoban toshqinlarda halok bo'lgan. Yana, Allohga ma'lum bo'lgan ko'plab avlodlar o'z ijtimoiy tartibining asosi sifatida Allohga bo'ysunish tamoyilini qabul qilganlar. Shayton ularni yana bir bor adashtirguncha ular shunday qilishda davom etganlar.

ODga Hudni yubardik, u ularning birodari edi. U dedi: «Ey qavmim! Faqat Allohga ibodat qilinglar, Undan boshqa sizlar uchun hech qanday iloh yo'q. Siz shunchaki yolg'on to'qiydiganlarsiz. Ey qavmim, men bu (da'vat) uchun sizdan hech qanday mukofot so'ramayman. Mening mukofotim meni yaratgan Zotning zimmasidadir. Nahotki aql yuritmaysizlar? Ey qavmim! Parvardigoringizdan mag'firat so'rang, so'ngra Unga tavba qiling. U sizlarga osmondan mo'l-ko'l yomg'ir yog'dirib, kuchingizga kuch qo'shadi. Gunohkor kishilar kabi yuz o'girmanglar».

To `Ād, We sent their brother Hūd. He said: My people! Worship God alone; you have no deity other than Him. You are indeed inventors of falsehood. No reward do I ask of you, my people, for this [message]. My reward rests with Him who brought me into being. Will you not, then, use your reason? My people! Seek your Lord’s forgiveness, and then turn to Him in repentance. He will cause the sky to rain abundance on you, and will add strength to your strength. Do not turn away as guilty criminals.’ (Verses 50-52)

Hud tegishli edi `Od qabilasiga. Demak, u ular uchun qardosh edi, qabiladoshlarni bog'lab turadigan qon-qarindoshlik rishtasi bilan ularga bog'langan edi. Bu rishta bu yerda ta'kidlanadi, chunki u qardoshlar orasida ishonch, mehr va samimiy maslahatni yuzaga keltirishi kerak. Shu sababli, ularning o'z qardoshi va payg'ambariga bo'lgan munosabati juda g'alati va haddan tashqari nafratlidek ko'rinadi. `Od va ularning qardoshi o'rtasidagi ayrilish mafkuraviy ziddiyat tufayli yuz beradi. Shu tariqa, iymon rishtasi yo'q joyda barcha aloqalarning haqiqiy emasligi tushunchasi kuchli ta'kidlanadi. Bu rishta Islom jamiyatida alohida o'rin tutadi va Islom e'tiqodining mohiyatini hamda uning harakat yo'nalishini butunlay aniq qilib ko'rsatadi.

Hūd belonged to the tribe of `Ād. He was, then, their brother, tied to them by the blood relations that bind all tribesmen. This tie is emphasized here because it should generate confidence, compassion and honest counsel between brethren. Hence, their attitude towards their brother and prophet seems very odd and exceedingly repugnant. The parting of the ways between the `Ād and their brother comes about because of an ideological conflict. Thus the concept of the invalidity of all ties when the bond of faith is non-existent is strongly emphasized. This bond is thus given prominence in Islamic society, making absolutely clear the nature of Islamic faith and its line of action.

Hud boshlagan da’vatini o‘zi va xalqining bir jamiyatga mansub ekanligini tan olish bilan boshlaydi. Ularni oila, urug‘, qabila va yurt rishtalari birlashtirib turadi. Biroq oxir-oqibatda ular ikki xil millatga aylanadilar: biri Xudoga bo‘ysunuvchi, ikkinchisi esa Undan boshqa ilohlarga sig‘inuvchi. Ikki tomon o‘rtasida ziddiyat yuzaga keladi. Xudoning mo‘minlarga g‘alaba berish va kofirlarni halok etish haqidagi va’dasi faqat yo‘llar ajralib, ikki tomon aniq farqlanib, bir-biridan ajratilgandagina amalga oshadi. Payg‘ambar ﷺ va u bilan birga Xudoga iymon keltirganlar o‘z xalqlaridan voz kechadilar hamda ular bilan bo‘lgan barcha sobiq rishtalarini yaroqsiz deb hisoblaydilar.

Hud xalqiga yetkazgan xabarining mazmuni shu edi. Ko‘rinishidan, bu xabar kufrda davom etayotganlarni ishontirish uchun hech qanday mo‘jiza bilan qo‘llab-quvvatlanmagan.

Such was the sum of the message presented by Hūd to his people. It appears that it was not supported by a miracle to convince those who persisted with unbelief.

Balki, bu shunday bo'lgan, chunki toshqinlar hali odamlarning xotirasida tirik edi. Hud va uning qavmi haqida hikoya qiluvchi boshqa bir surada, u odamlarga Nuh qavmining Alloh xabarini rad etganlari boshiga tushgan voqeani eslatgani bayon etiladi.

Perhaps this was so because the floods were still alive in people’s memories. In another sūrah that gives an account of Hūd and his people we learn that he reminded them of what happened to Noah’s people when they rejected God’s message.

Shunga qaramay, uning qavmi unga nisbatan hanuz yomon gumonlarda edi: "Ular javob berdilar: "Ey Hud, sen bizga hech qanday aniq dalil keltirmading. Biz faqat sening so'zingga ko'ra xudolarimizni tark etmaymiz va senga ishonmaymiz. Biz faqat shuni aytishimiz mumkinki, xudolarimizdan biri seni biror yomonlik bilan urgan bo'lishi mumkin."" (53-54-oyatlar)

However, his people still entertained bad thoughts about him: “They replied: ‘Hūd, you have brought us no clear evidence. We are not forsaking our gods on your mere word, nor will we believe in you. All we can say is that one of our gods may have smitten you with something evil.’” (Verses 53-54)

Hūd xalqi shu qadar adashib ketgan ediki, uni aqli joyida emas deb hisoblashdi, ularning ilohlaridan biri uni yomon bir narsa bilan urgan, deb da'vo qilishdi. Ular Hūd o'z xabarining aniq dalilini olib kelmagan, deb aytishdi. Ular shuni o'ylab ko'rmadilarki, Xudoning yagonaligini isbotlash uchun hech qanday dalil kerak emas. Insonlarga bu haqiqatni qabul qilish uchun faqat uni to'g'ri eslatish va qanday fikr yuritish kerakligini ko'rsatish kifoya. Ularga faqat vijdonlariga murojaat qilish kerak edi. Lekin ular buni qilishga tayyor emas edilar. Ular Xudoning Elchisiga ochiqdan-ochiq aytdilar: Hūd ularni o'z soxta xudolaridan voz kechishga undasa ham, uning xabari haqiqatligining aniq isboti bo'lmasa, ular bunga tayyor emaslar. Ular unga ishonmadilar: "Biz sening so'zing bilan xudolarimizni tashlab ketmaymiz va senga ishonmaymiz." (53-oyat)

Hūd’s people had gone so far astray that they thought him deranged, that one of their deities had smitten him with something evil. They claimed that Hūd did not bring them any clear evidence of his message. Little did they consider that no evidence is needed to prove God’s oneness. All that people need to accept this truism is to be properly reminded of it and guided on the line of thought they should follow. They only needed to consult their consciences. They were, however, not prepared to do that. They told God’s Messenger point blank that they were not prepared to abandon their false gods just because he, Hūd, encouraged them to do so, without clear proof of the truthfulness of his message. They simply did not believe him: “We are not forsaking our gods on your mere word, nor will we believe in you.” (Verse 53)

“U dedi: ‘Men Allohni guvoh qilaman, siz ham guvoh bo‘ling, men siz Unga sherik qilayotgan narsalardan bezorman’.” (54-oyat) Men Xudoni guvoh qilaman, Unga sherik qilayotganingiz barchasidan men begunohman. Siz ham men uchun guvohlik bering, men sizning barcha soxta xudolaringizdan voz kechganman. Hammangiz, barcha to‘qib chiqargan xudolaringiz bilan birga to‘planinglar, mendan yomonlik yetkazgan deb da’vo qilayotgan barcha xudolaringiz bilan birga menga qarshi fitna uyushtiringlar, menga bir lahza ham mohlat bermanglar, chunki men sizlardan hech narsadan qo‘rqmayman. “Albatta, men Xudoga, Rabbim va Rabbingiz bo‘lgan Zotga tavakkul qildim.” (56-oyat) Inkoringiz va rad etishingizga qaramay, haqiqat shundaki, Xudo hammamizning Rabbidir. Darhaqiqat, U olamlarning yagona Rabbidir. Unga sherik yo‘q.

“He said: ‘I call God to witness, and you, too, bear witness, that I disassociate myself from all those you claim to be partners with God.’” (Verse 54) I call God to be my witness that I am innocent of all those you associate with Him as His partners. You also should testify for me that I have disclaimed all your false gods. Assemble together, all of you and all your invented gods whom you claim to have smitten me with evil and scheme together against me, giving me not a moment’s notice, for I do not fear anything from you. “Indeed I have placed my trust in God, my Lord and your Lord.” (Verse 56) Your denials and rejection notwithstanding, the truth remains that God is the Lord of us all. He is indeed the only Lord of the universe. He has no partners.

"Yer yuzida yuradigan hech bir jonzot yo'qki, U uning peshonasidan ushlab turmasin." (56-oyat) Bu Xudoning qudratining juda yorqin ifodasidir. Unda U yer yuzida yuradigan har bir jonzotni — insonni ham, hayvonni ham — peshonasidan ushlab turgan holda tasvirlanadi. Darhaqiqat, ularning hammasi ustidan Uning qudrati bor. Bu qudrat shunchalik jonli tasvirlanganki, u Hud alayhissalom murojaat qilgan xalqning kuchi, qo'polligi va hissizligi bilan yaxshi uyg'unlashadi. Bundan keyin ilohiy qonunlarning hech qachon ishdan chiqmasligi haqida bayon keladi: "Albatta, Rabbimning yo'li to'g'ridir." (56-oyat) Bularning barchasi Hudning kuchi va qat'iyatini aks ettiradi. Agar 'Ad qavmi Xudo xohlamasa, unga zarar yetkaza olmasa, u nimadan qo'rqishi kerak?

“There is no living creature which He does not hold by its forelock.” (Verse 56) This is a very real image of God’s power. It portrays Him as holding every creature24 that walks on the earth by its forelock, whether man or animal. He has indeed power over them all. His power is depicted so vividly that it fits well with the strength, roughness and insensibility of the people Hūd was addressing. This is followed by a statement that divine laws never fail: “Straight indeed is my Lord’s way.” (Verse 56) All this reflects the combination of Hūd’s strength and determination. Why should he fear anything the `Ād may cause when they cannot have power over him unless God wills?

Keling, Hūd va uning qavmi bilan bog‘liq tarixni, sūraning kontekstida, qisqacha to‘xtalib mulohaza qilaylik. Qur’on islomga qadimiy da’vatning tarixini shu maqsadda bayon qiladi: barcha avlodlardagi Islom targ‘ibotchilari uchun yo‘l belgilari bo‘lishi uchun. Bu belgilar faqat Qur’on unga muxotab bo‘lgan birinchi musulmon jamoasiga, ya’ni johiliyatga qarshi turib, uni amaliy qo‘llanma sifatida qabul qilgan birinchi jamoaga emas, balki dunyoning istalgan joyida, istalgan vaqtda johiliyatga qarshi turgan har bir musulmon jamoasiga ham tegishlidir. Aynan shu narsa Qur’onni Islom xabarining doimiy konstitutsiyasi va har bir islomiy harakatning qo‘llanmasi qilib qo‘yadi.

Let us pause here a little to reflect briefly on the history of Hūd with his people, within the context of the sūrah. The Qur’ān gives this account of the history of the age-old call to Islam in order to provide landmarks for the advocates of Islam throughout all generations. These landmarks are not only relevant to the first Muslim community, the first to be addressed by the Qur’ān, and the first to make it its operational guide as opposed to jāhiliyyah, but also to every Muslim community which stands up to jāhiliyyah anywhere in the world, at any time. This is what makes the Qur’ān the permanent constitution of the Islamic message and the manual of every Islamic movement.

Qur’on har safar Xudo tomonidan biror xalqqa yuborilgan elchining kelishi haqida gapirganda, uni shunday iqtibos qilib keltiradi: “Ey qavmim, faqat Xudoga ibodat qilinglar. Undan boshqa hech qanday iloh yo‘qdir.” Men bir necha bor bayon qilganman: “faqat Xudoga ibodat qilinglar” degani, bu hayot yoki oxiratga oid barcha ishlarda faqat Unga to‘liq bo‘ysunish demakdir.

Every time the Qur’ān mentions the approach of any messenger sent by God to any people, it quotes the messenger as saying: ‘My people, worship God alone. You have no deity other than Him. “I have repeatedly stated that ‘worship God alone” means total submission to Him alone in all matters which relate to this life or to the hereafter.

Bu so'zning asl ma'nosi aynan shunday. Lug'atda `abada [hozir biz asosan ibodat ma'nosida ishlatamiz] so'zi: bo'ysunmoq, itoat qilmoq va o'z darajasini boshqaga nisbatan past qo'ymoq ma'nolarini bildirishi ko'rsatilgan. Mu`abbad yo'l - sayohatni osonlashtirish uchun tekislangan yo'ldir. `Abbada - qulga aylantirmoq, ya'ni birovni boshqaga bo'ysundirmoq demakdir. Qur'on birinchi marta xitob qilgan arablar `abada so'zini faqat ibodat marosimlari bilan chegaralamagan. Darhaqiqat, Makkada arablarga bu so'z birinchi marta murojaat qilinganda, ularga hali hech qanday ibodat marosimlari belgilanmagan edi. Ular bu so'zni hayotning barcha ishlarida faqat Allohga bo'ysunish va boshqa birovga bo'ysunishdan voz kechish talab etilayotgani deb tushunishgan. Payg'ambar ﷺ bir hadislarida "ibodat"ni "itoat" ma'nosida ta'riflagan, ibodat marosimlarini bajarish sifatida emas. U zot ﷺ 'Ādiy ibn Hātimning yahudiylar va nasroniylar haqidagi savoliga, ya'ni ular o'z ruhoniylari va rohiblarini xudolar sifatida qabul qilishlari haqidagi savoliga javob berayotganda shunday degan edi.

Keling, Hud payg‘ambarning qavmiga aytgan so‘zlarini bir oz to‘xtab tinglaylik: “Ey qavmim! Rabbingizdan mag‘firat so‘rang, so‘ngra Unga tavba qilib yuzlaning. U sizga osmondan mo‘l-ko‘l yomg‘ir yog‘dirur va kuchingizga kuch qo‘shur. Gunohkor jinoyatchilar kabi yuz o‘girmang.” (52-oyat) Bu fikr surraning boshida ham keltirilgan, u erda Muhammad ﷺ qavmini Islomga iymon keltirishga chaqirgan edi: “Rabbingizdan mag‘firat so‘rang, so‘ngra Unga tavba qilib yuzlaning, U sizni belgilangan muddatgacha yaxshi bahra bilan bahramand qiladi va har bir fazilat sohibiga o‘z fazilatiga yarasha mukofot beradi. Agar yuz o‘girsangiz, katta kunning azobidan qo‘rqaman sizlar uchun.” (3-oyat) “Mendan boshqa iloh yo‘qligi unga vahiy qilinmagan holda hech bir payg‘ambar yuborilmagan”.

Let us now pause a little to listen to the Prophet Hūd speaking to his people: “My people! Seek your Lord’s forgiveness, and then turn to Him in repentance. He will cause the sky to rain abundance on you, and will add strength to your strength. Do not turn away as guilty criminals.” (Verse 52) It is the same idea mentioned at the beginning of the sūrah, when the Prophet Muĥammad called on his people to believe in Islam: “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 fill reward for his merit. But if you turn away, I dread for you the suffering of a great Day.” (Verse 3) “messenger without having revealed to him that there is no deity other than Me.

Shunday ekan, faqat Menga ibodat qiling. (21: 16-25)

Therefore, you shall worship Me alone.” (21: 16-25)

Ey insonlar! Agar qayta tirilish haqida shubhada bo'lsangiz, bilingki, Biz sizni tuproqdan, so'ngra nutfadan, so'ngra alaqadan, so'ngra to'liq va to'liq bo'lmagan bo'lakdan yaratganmiz, toki sizga (haqiqatni) bayon qilib berayluk. Biz xohlaganimizni belgilangan muddatgacha ona bachadonlarida qarorga keltiramiz, so'ngra sizni go'dak holida chiqaramiz, toki kamolga yetasiz. Ba'zilaringiz erta o'lasiz, ba'zilaringiz esa aqli zaiflashib, bilganlarini unutadigan darajada qarib yetib kelasiz. Yerni quruq va jonsiz ko'rasiz; so'ngra unga suv yog'dirganimizda, u jonlanib, to'lib-toshib, har xil go'zal o'simliklarni unib chiqaradi. Bu shuning uchunki, Alloh haqiqatning Egasidir, U o'liklarni tiriltiradi va U har narsaga qodirdir. Shubhasiz, Qiyomat soati keladi, unda hech shubha yo'q, va Alloh qabrlardagi barcha kishilarni albatta tiriltiradi.

Mankind! If you are in doubt as to the resurrection, remember that We have created you out of dust, then out of a drop of sperm, then out of a germ-cell, then out of an embryonic lump complete and yet incomplete, so that We might make things clear to you. We cause to rest in the [mothers] wombs whatever We please for an appointed term, and then We bring you forth as infants, that you may grow up and attain your prime. Some of you die young, and some live on to abject old age when all that they once knew they know no more. You can see the earth dry and barren; and [suddenly,] when We send down water upon it, it stirs and swells and puts forth every kind of radiant bloom. That is because God alone is the Ultimate Truth; and He alone brings the dead to life; and He has the power to will anything. And that the Last Hour is certain to come, beyond any doubt; and that God will certainly resurrect all who are in their graves. (22: 5-7)

Endi sūraning davomiga o‘tamiz va undagi Sāliҳ payg‘ambar hamda uning qavmi Samūd haqidagi hikoyaga nazar solamiz: “Samūdga ularning birodari Sāliҳni yubordik. U dedi: ‘Ey qavmim! Faqat Allohga ibodat qilinglar, Undan boshqa iloҳingiz yo‘q. U sizni yerdan paydo qildi va sizni unda joylashtirdi. Undan mag‘firat so‘rang, so‘ngra Unga tavba qiling. Rabbim yaqindir, U ijobat qiluvchidir.’” (61-oyat)

Let us now move on with the sūrah and look at the account it gives of the Prophet Şāliĥ and his people, Thamūd: “To Thamūd, We sent their brother Şāliĥ. He said: ‘My people! Worship God alone. You have no deity other than Him. He it is who brought you into being out of the earth and settled you therein. Seek His forgiveness and then turn to Him in repentance. My Lord is ever near. He answers all.’” (Verse 61)

Biz yana bir bor bir xil asosiy masalani va bir xil harakat yo‘nalishini bayon etuvchi o‘sha so‘zlarga duch kelamiz. Solih odamlarni Xudoning yagonaligiga iymon keltirishga, Uning mag‘firatini so‘rashga va Uning qayerda bo‘lmasin, nima ish qilmasin, ular bilan birga ekanini his etishga chaqiradi. Solih shuningdek ularga o‘zlari yerdan yaratilganliklarini eslatadi. Bu so‘zlar insoniyat zotining kelib chiqishiga, shuningdek, har bir inson o‘sishi uchun yerdan, yoki unda mavjud bo‘lgan unsurlardan oladigan oziqqa bog‘liq ekaniga ishora qiladi. Shu kelib chiqishiga qaramay, ularga yer ustidan hukmronlik topshirilgan va uni obodonlashtirish vazifasi berilgan. Bu umuman insoniyat zotiga, xususan, tarixning o‘z davrida yashagan Samud qavmiga tegishlidir.

We again encounter the same words outlining the same basic issue, and the same course of action. Şāliĥ calls on people to believe in God’s oneness, to seek His forgiveness and to feel His presence with them wherever they are and whatever they are doing. Şāliĥ also reminds them that they originate from the earth. This refers to the origin of the human race as well as to the fact that every human being depends on the nourishment that he receives from the earth, or from the elements which are available in it, for his growth. Despite this origin they are put in charge of the earth and given the task of building it. This applies to the human race generally and to the Thamūd in particular, in their period of history.

Shunga qaramay, bular Xudoga sherik keltirishdan to‘xtamaydi. Shuning uchun ham Solih ularni “Undan mag‘firat so‘rang, so‘ngra Unga tavba qilib yuzlaning”, deb chaqiradi. (61-oyat) Agar ular shunday qilsalar, U ularga ijobat ko‘rsatadi va ularning duolarini ijobat qiladi: “Rabbim doim yaqindir. U hammani ijobat qiladi.” (61-oyat) Bu yerda “Rabbim” degan egalik olmoshi va tanlangan sifatlarga e’tibor bering: “doim yaqin”, “U hammani ijobat qiladi”. Ular bir-biriga yaqin kelib, imonlilarning saylangan elitasidan biri his qilgandek, Xudoning haqiqiy mavjudligi taassurotini beradi. Ular do‘stona, mehr-shafqatli va payg‘ambarning mehribon yuragi bilan uning tinglovchilari yuragi o‘rtasidagi haqiqiy aloqani his qildiradi.

Bu insoniyatga ilohiy xabarning tarixidagi yana bir bosqich. Bu o'sha xabar bo'lib, keng ma'noda Islomning mohiyati haqida so'zlaydi.

This is another episode of the history of the divine message to mankind. It is the same message, speaking about the essence of Islam, in the broad sense of the word:

Yagona Allohga ibodat qilish va faqat Unga itoat etish, Unga hech qanday sherik keltirmaslik. Yana bir bor biz Alloh yagonaligiga asoslangan ilohiy e'tiqoddan og'ishdan keyin yuzaga keladigan johiliyyat holatiga duch kelmoqdamiz. Oldingilar `Odga o'xshab, Samud qavmi ham Nuh kemasida qutqarilgan mo'minlarning avlodlaridan edi, lekin ular to'g'ri e'tiqoddan og'ib, dahshatli johiliyyat holatiga tushib qoldilar. Solih ularni haqiqiy dinga qaytarish uchun yuborildi.

to worship God and submit to Him alone, associating no partners with Him. Again we are faced with a state of jāhiliyyah that follows deviation from the divine faith based on God’s oneness. Like the `Ād before them, the Thamūd descended from the believers saved in Noah’s ark, but they deviated from the right faith and ended up in a dreadful state of jāhiliyyah. Şāliĥ was sent to return them to the true faith.

Ular talab qilganidek, ularga mo''jizaviy belgi berildi, lekin bu ularni iymonga yetaklamadi; aksincha, ularning dushmanligini yanada oshirdi va ular rahmsizlik bilan tuyani so''yib tashladilar.

They are given a miraculous sign, as they asked for, but this does not lead them to believe; rather, it makes them more hostile and they cruelly slaughter the she-camel.

Arab mushriklari ham Payg‘ambardan ularga iymon keltirishlari uchun mo‘jiza ko‘rsatishni talab qilar edilar. Lekin Solih qavmiga berilgan mo‘jiza ularga hech qanday foyda keltirmadi. Allohga iymon keltirish mo‘jizalarni talab qilmaydi: to‘g‘ri fikrlash bilan qaralganda xabar ham oddiy, ham ravshan bo‘ladi. Johiliyat esa qalblarni ham, aqllarni ham muhrlab, odamlarni johillik holatida qoldiradi.

The Arab idolaters also demanded that the Prophet bring them some miraculous sign to help them accept his message. But the sign given to Şāliĥ’s people benefitted them nothing. To believe in God does not require miracles: the message is both simple and straightforward when approached with clear thinking. Jāhiliyyah, however, seals both hearts and minds leaving people in a state of ignorance.

Yana bir bor biz Xudoning haqiqati, uning Oʻzi tanlagan va xabarini yetkazish uchun yuborgan ulugʻ elchilardan birining qalbida qanday namoyon boʻlgani haqida guvohlik topamiz. Qurʼonda keltirilishicha, Sholiҳ shunday deydi: “Oʻylab koʻringlar, ey qavmim! Agar men Parvardigorim tomonidan menga ato etilgan roʻshan dalilga tayanib tursam va Unga itoatsizlik qilsam, meni Xudodan kim qutqaradi? Bunday holda siz faqat mening halokatimni kuchaytirasiz.” (63-oyat) U buni, oʻz qalbida Parvardigorining hozirligini qanday his etayotgani haqida ularga aniq bayon bergach, aytadi: “Mening Parvardigorim doimo yaqindir. U hammaga javob beradi.” (61-oyat)