Sūraning avvalroq qismida avvalgi ummatlar va ularning payg'ambarlarini inkor qilganlaridan keyin boshlariga nima kelgani haqida eslatilgan edi. Ulardan keyin boshqa avlodlar ularning o'rniga qo'yildi: "Darhaqiqat, biz sizdan oldingi avlodlarni ular zulm ustida davom etganlarida halok qildik. Ularga elchilar ochiq dalillar bilan kelgan, ammo ular iymon keltirmaganlar. Gunohkor qavmlarni mana shunday jazolaymiz."

Reference was made earlier in the sūrah to ancient communities and what happened to them when they denied the messages of their prophets. Another generation was made to succeed them: “Indeed, We destroyed generations before your time when they persisted in their wrongdoing. The messengers sent to them brought them veritable evidence of the truth, but they would not believe. Thus do We reward the guilty.

Keyin Biz sizni ularning ortidan yer yuzida xalifa qildik, toki Biz qanday amal qilishingizni ko‘rishimiz uchun. (13-14-oyatlar)

Then We made you their successors on earth, so that We might see how you behave.” (Verses 13-14)

Yana bir bor, har bir ummatga Alloh xabarini yetkazish uchun elchi yuborilgani eslatildi. "Har bir ummatga elchi yuborilgan. Qachonki ularning elchisi kelgach, ular o'rtasida adolat bilan hukm qilinadi va ularga zulm qilinmaydi." (47-oyat)

Another reference was made to the fact that every community had a messenger sent to them to deliver God’s message. “To every community was sent a messenger. It is when their messenger had come to them that judgement was passed on them in all fairness; and never are they wronged.” (Verse 47)

Endi sura avvalgi xabarlar haqida batafsilroq so‘zlaydi va Nuh hamda Muso qissalarining ayrim jihatlarini ta’kidlaydi. Ikkala qissada ham Xudoning xabarlarini inkor etishning oqibatlari ta’kidlanadi. Yunus haqida ham qisqacha eslatiladi: uning qavmi Xudoning azobi ularni qamrab olay deganda iymon keltirgan va shu tufayli najot topgan. Bu esa Xudoni inkor qiluvchilarni o‘z inkorlaridan to‘xtashga undaydi, toki ular Nuh qavmi va Fir’avn hamda uning lashkarlari boshiga tushgan oqibatga o‘xshash taqdirga duchor bo‘lmasinlar.

Now the sūrah speaks in more detail about such earlier messages, highlighting certain aspects of the stories of Noah and Moses. The consequences of denying God’s messages are emphasized in both accounts. A brief reference is also made to Jonah, whose community accepted the faith when they were about to be overtaken by God’s punishment, and they were thus saved. This serves to encourage those who deny God to stop so that they spare themselves an end similar to that experienced by Noah’s people and Pharaoh and his host.

Sura shundan keyin Nuh alayhissalomdan keyingi elchilar haqida qisqacha so'z yuritadi. Ular o'z qavmlariga aniq dalil-hujjatlar bilan kelgan, lekin kofirlar ularni qabul qilmagan: "Shundan keyin Biz uning ortidan o'z qavmlariga boshqa elchilarni yubordik. Ular ularga aniq dalillar bilan kelishdi, lekin ilgari yolg'on deb bilgan narsalariga ular iymon keltirishmadi. Haddan oshganlarning qalblarini Biz mana shunday muhrlaymiz." (74-oyat)

The sūrah then refers very briefly to a number of messengers who followed Noah, bringing clear evidence of the truth to their respective communities, and how the unbelievers received them: “Then after him We sent forth other messengers to their respective peoples, and they brought them clear evidence of the truth, but they would not believe in what they had once denied. Thus it is that We seal the hearts of those who transgress.” (Verse 74)

Bu elchilarga o‘zlari tabligh qilgan haqiqatni tasdiqlovchi aniq dalillar berilgan edi.

These messengers were given clear proof confirming the truth they preached.

Ular bu dalillarni o‘z xalqlariga taqdim etdilar, lekin surada aytilishicha, o‘sha xalqlar ilgari inkor etgan narsaga ishonmas edilar. Bu so‘zni shunday tushunish mumkinki, ular Xudoning xabarini oldingi kabi, ya’ni bunday aniq dalillar berilishidan oldin qanday inkor etgan bo‘lsalar, shunday davom etib inkor etdilar. Boshqacha aytganda, ular o‘z munosabatlarida qaysarlik bilan turib oldilar. Shuningdek, bu shuni anglatishi mumkinki, Xudoning xabarlarini inkor etuvchi kofirlar vaqt o‘tishiga qaramay bir guruhga kiradi, chunki ularning tabiati bir xil. Bu degani, hozirgi zamon kofirlari o‘z ajdodlari inkor etgan narsaga, yoki ajdodlari orqali o‘zlari inkor etgan narsaga ishonmaydilar. Ularning hammasi imonga va uni tasdiqlovchi vahiylarga bir xil munosabatda bo‘ladi. Ular yuraklarini va aqllarini unga nisbatan yopib qo‘yadilar. Shu bilan ular chegaradan o‘tadi va barcha hadlardan oshib ketadi, chunki Xudo bergan idrok qobiliyatidan foydalanishni rad etadilar. “Shunday qilib, Biz haddan oshuvchilarning qalblarini muhr bilan yopamiz.” (74-oyat)

They presented these proofs to their peoples, but the sūrah says that those peoples were not to believe in what they had earlier denied. This statement may be taken to mean that they continued to deny God’s message in the same way as they denied it prior to having such clear evidence. In other words, they stubbornly held to their attitude. It may also mean that the unbelievers who deny God’s messages are classified in one group despite the passage of time, because they share the same nature. This means that present-day unbelievers would not believe in what their ancestors denied, or what they themselves denied through their ancestors. All carry the same attitude to faith and the revelations confirming it. They seal their hearts and minds against it. In this they transgress and exceed all limits, because they refuse to use their God-given ability to understand. “Thus it is that We seal the hearts of those who transgress.” (Verse 74)

Muso haqidagi hikoya Nuh haqidagisiga qaraganda ancha batafsilroq berilgan. U Muso o‘z xabariga rad javobi va unga qarshi chaqiriq duch kelgan paytdan boshlanadi va Fir’avn hamda uning askarlarining cho‘kib halok bo‘lishi bilan yakunlanadi. Hikoyada Makkadagi mushrik arablarning Payg‘ambarimiz ﷺ xabariga bo‘lgan munosabatiga, shuningdek, uning oz sonli sahobalarining ahvoliga juda o‘xshash vaziyatlar bayon etilgan.

Moses’ story is given in rather more detail than Noah’s. It starts at the point when Moses faces the rejection of his message coupled with a challenge, and concludes with the drowning of Pharaoh and his soldiers. The account includes situations which carry strong similarity with the attitude of the pagan Arabs in Makkah to the Prophet’s message, as well as the attitude of his few followers.

Hikoyaning ushbu qismida beshta nuqta ta'kidlanadi, shundan so'ng bu tarzda hikoya qilishning maqsadini izohlovchi sharh beriladi. Beshta nuqta ketma-ket quyidagicha keltirilgan: "Ulardan keyin Biz Musoni va Horunni Our belgilarimiz bilan Fir'avn va uning a'yonlariga yubordik, lekin ular kibrlarida qat'iy turdilar, chunki ular gunohkor qavm edilar. Ularga Bizdan haq kelganda, ular dedilar: «Bu, shubhasiz, sehrdan boshqa narsa emas.» Muso javob berdi: «Sizga haq kelganda, uni shunday deysizmi? Bu sehr bo'lishi mumkinmi? Lekin sehrgarlar hech qachon muvaffaqiyatga erishmaydilar.» Ular dedilar: «Bizni ota-bobolarimiz e'tiqod qilgan narsadan qaytarish uchun, yer yuzida ikkovingiz hukmron bo'lish uchun kelganmisiz? Biz sizlarga hech qachon ishonmaymiz.»" (75–78-oyatlar)

The part of the story related here highlights five points before making a comment elucidating the purpose of relating it in this way. The five points are given in quick succession as follows: “Then after those [prophets] We sent Moses and Aaron with Our signs to Pharaoh and his nobles, but they persisted in their arrogance, for they were hardened offenders. When the truth came to them from Us, they said: ‘This is clearly nothing but sorcery.’ Moses replied: Do you say this to the truth when it has come to you? Can this be sorcery? But sorcerers will never be successful.’ They said: ‘Have you come to turn us away from what we found our forefathers believing in, so that the two of you might become supreme in the land? We will never believe in you.’” (Verses 7 5-78)

Musa alayhissalom Fir'avn va uning a'yonlariga olib kelgan mo''jizalar Al-A'rof surasida zikr qilingan to'qqizta mo''jizadir. Ular bu yerda batafsil zikr qilinmagan, chunki kontekst bunday tafsilotni talab qilmaydi. Hozirgi kontekstda muhim bo'lgan narsa Fir'avn va uning guruhining bu mo''jizalarni qabul qilgandagi munosabatidir: {Ular takabburliklarida davom etdilar, chunki ular gunohkor qavm edilar.} (75-oyat)

The signs which Moses brought to Pharaoh and his nobles are the nine mentioned in Sūrah 7, The Heights. They are not mentioned here in detail because the context does not require such detail. What is important in the present context is the attitude of Pharaoh and his group when they received these signs: “They persisted in their arrogance, for they were hardened offenders.” (Verse 75)

Fir'avn va uning a'yonlariga Muso (alayhissalom)ni sehrgarlikda ayblash ma'qul ko'rindi. Wait, I need to correct that: the rules say prophets keep the name in its usual Uzbek form, and honorifics written in words stay words. The original has no honorific, so no ﷺ is needed since Moses is not the Prophet Muhammad. Corrected translation: Fir'avn va uning a'yonlariga Muso sehrgarlikda ayblash ma'qul ko'rindi.

Apparently accusing Moses of sorcery sounded good to Pharaoh and his nobles.

Ular, ehtimol, o'z ayblovlarini odamlar ongida mustahkam o'rnatish mumkin deb o'ylashgan.

They most probably felt they could make their accusation stick in people’s minds.

Shuning uchun ular Muso bilan bellashmoqchi bo'ldilar, chunki u namoyon etgan mo'jizalar ularga o'zlari bilgan va qo'llaydigan sehrga o'xshab tuyuldi. Ular bu bellashuv Muso faqat mohir sehrgar ekanini ko'rsatadi, deb umid qildilar. Shunda ularning irsiy hokimiyatiga yoki asosiy maqsadlari bo'lgan hokimiyat monopoliyasiga hech qanday xavf qolmaydi. Ehtimol, sehrni adolatli deb hisoblashlarining haqiqiy sabablari shular edi.

Hence, they wanted to challenge Moses, for the signs he exhibited seemed to them to be similar to the sorcery they knew and practiced. They hoped that the challenge would show Moses to be no more than a highly skilled sorcerer. This would remove all danger to their hereditary authority, or to their monopoly of power, which was their main objective. These were, in all likelihood, the true reasons for holding this sorcery to be fair.

Shunda Fir'avn buyurdi: «Menga har bir bilimdon sehrgarni keltiringlar». Sehrgarlar kelganda Muso ularga dedi: «Nimani tashlamoqchi bo'lsangiz, tashlang». Ular tashlaganlarida Muso dedi: «Siz keltirgan narsa — sehrdir, Alloh uni albatta barbod qiladi. Alloh buzg'unchilarning ishini to'g'rilamaydi. Alloh o'z kalimalari bilan haqni haq qilib ko'rsatadi, jinoyatchilar buni yoqtirmasalar ham».

Then Pharaoh commanded: ‘Bring before me every learned sorcerer.’ And when the sorcerers came, Moses said to them: ‘Throw whatever you may wish to throw.’ And when they had thrown, Moses said to them: ‘What you have contrived is mere sorcery which God will certainly bring to nothing. God does not further the work of those who spread corruption. By His words, God proves the truth to be true, much as the guilty may dislike it. (Verses 79-82)

Bu yerda shuni qayd etamizki, qarshilashuvga olib kelgan voqealar juda qisqacha bayon etilgan, chunki eng muhimi natijadir. Musa: "Siz uyushtirgan narsa faqat sehrdir", deganida, aslida unga qaratilgan ayblovga javob bergan edi. Sehrning haqiqiy mazmuni yo'q. U faqat odamlarni hayratga soluvchi va jalb qiluvchi hiyla-nayrang va aldovdir.

Shunday qilib, ikki chiziq chizildi va ikki jamoa aniq belgilandi.

Thus, the two lines were drawn and the two communities were clearly identified.

Ba'zi odamlar Musoga ijobiy javob berdilar. Shundan so'ng Alloh unga va uning akasi, payg'ambar Horunga Isroil o'g'illariga belgilangan vaqtda Misrdan chiqishga tayyor bo'lishlari uchun maxsus uylarni tanlashni buyurdi. Shuningdek, ularga uylarini va o'zlarini poklashni hamda Ollohga tayanishni buyurdi: "Musoga va uning akasiga vahiy qildik: «Qavmingiz uchun Misrda uylar tayyorlanglar, uylaringizni ibodat joylari qilinglar va namozni to'kis ado etinglar. Mo'minlarga xushxabar bering»" (87-oyat).

Some people responded positively to Moses. God then advised him and his brother, the Prophet Aaron, to choose special houses for the Children of Israel, so that they would be ready to leave Egypt at the appointed time. He also instructed them to purify their homes and their bodies, and to trust to God: “And thus did We inspire Moses and his brother: ‘Take for your people some houses in Egypt, and make your houses places of worship, and be constant in prayer.’ And give glad tidings to all believers.” (Verse 87)

Bu “ruhiy safarbarlik” mashqi sifatida qaralishi mumkin, u oddiy safarbarlik bilan birga boradi. Har ikkala safarbarlik ham shaxslar va jamoalar uchun zarur, ayniqsa janglar oldidan va og‘ir kunlarda. Ba’zilar ruhiy safarbarlikni arzimas narsa deb hisoblashi mumkin, ammo tajriba shuni ko‘rsatadiki, jangda iymon eng muhim qurol bo‘lib qolmoqda. Iymondan mahrum askarning qo‘lidagi harbiy texnika qiyin paytda kam foyda beradi. Bu safarbarlik faqat Isroil o‘g‘illarigagina tegishli emas. U Allohga sobit iymon keltirgan barcha haqiqiy mo‘minlarga taalluqlidir. Bu sof iymonga asoslangan tajribadir. Iymondan xoli, zulm kuch bilan qattiqlashgan, odamlar halollik va qadriyatlarini yo‘qotgan, butun muhit Fir’avn saltanatidagidek chirigan jamiyatda mo‘minlar ta’qibga uchrashlari mumkin. Bunday vaziyatda Alloh ularga, imkon qadar, johiliyat jamiyatini uning barcha yovuzligi va buzuqligi bilan tark etishni buyuradi, toki ular o‘z jamoalarini barpo etsinlar va Uning va’dasining amalga oshishini kutib, o‘zlarini poklasinlar, tarbiyalasinlar va tashkil etsinlar. Shuningdek, ular kofir jamiyatining ibodatxonalaridan voz kechishlari, o‘z uylarini esa ibodat joyi qilib olishlari kerak. Shunday qilib ular Allohga to‘g‘ri tarzda ibodat qila oladilar va bu ibodatni o‘z-o‘zini tashkil etish mashqiga aylantira oladilar.

This may be considered an exercise of ‘spiritual mobilization’, running alongside ordinary mobilization. Both are necessary for individuals and communities alike, particularly before battles and during times of hardship. Some people may dismiss spiritual mobilization as being of little consequence, but experience shows that faith continues to be the most important weapon in battle. Held by a soldier who is devoid of faith, military hardware is of little benefit when the going gets tough. This mustering is not something only the Children of Israel should do. Instead it pertains to all hard core believers in God. It is an experience based on pure faith. Believers may find themselves persecuted in a society which is devoid of faith, where tyranny is hardened by brute force, and generally people have lost their integrity and values, and where the whole environment is rotten, as was true of Pharaoh’s realm. In such a situation, God tells them to abandon the jāhiliyyah society, with all its evil and corruption, as much as that is practical, so that they can establish their own community and purge, train and organize themselves in waiting for the fulfilment of His promise. They should also boycott the places of worship of the unbelieving society, while making use of their own homes as places of worship. In this way they can worship God in the proper manner, and make that worship an exercise of self organization.

Quyidagi sahna voqeani haqiqatda bo‘lganidek tasvirlaydi: «Biz Isroil o‘g‘illarini dengizdan o‘tkazdik. Fir’avn esa zulm va tajovuz bilan ularning orqasidan legionlari bilan ergashdi. U cho‘kib ketayotgan paytda dedi: “Men Isroil o‘g‘illari ishongan Zotdan boshqa iloh yo‘qligiga iymon keltirdim va men Unga taslim bo‘ldim”. [Shunda Alloh dedi:] “Hozirgina ekanmi? Holbuki, bundan oldin sen isyon qilgan eding [Bizga qarshi] va yer yuzida fasod tarqatgan eding. Bugun esa Biz faqat tanangni qutqarib qolamiz, toki sen o‘zingdan keyingilar uchun ibrat bo‘lasan; zero, ko‘pchilik odamlar Bizning oyatlarimizga e’tibor bermaydilar»ﷺ.

The next scene depicts the event as it actually happened: “And We brought the Children of Israel across the sea; but Pharaoh and his legions pursued them with tyranny and aggression. But as he was about to drown, Pharaoh said: I have come to believe that there is no deity other than Him in whom the Children of Israel believe, and to Him I surrender myself.’ [But God said:] ‘Only now? But before this you were rebelling [against Us], and you spread corruption in the land. But today We shall save only your body, so that you may become a sign to those who will come after you; for a great many people do not heed Our signs.” (Verses 90-92)

Bu hikoya hikoyasi va inkor etish va haqiqatni rad etish qissasining hal qiluvchi nuqtasidir. Bu yerda u juda qisqa ko'rsatiladi, chunki uni ushbu sūrada zikr qilishdan maqsad bahs-munozaraning natijasini namoyon etishdir. Ko'rsatilayotgan narsa shundaki, Alloh mo'minlarni himoya qiladi va Uning dushmani bo'lishni tanlaganlarni jazolaydi. Ular Unga iymon keltirishga chaqiruvchi belgi va xabarlarga kam e'tibor beradilar. Ular Alloh jazosi ularni qamrab olguncha kufrda qoladilar, o'sha paytda esa iymon keltirish hech qanday foyda bermaydi. Bu haqda sūraning oldingi qismida ham bayon qilingan: "Har bir ummatga bir payg'ambar yuborilgan. Payg'ambarlari ularga kelganda, ular o'rtasida adolat bilan hukm qilinadi va ularga hech qanday zulm qilinmaydi. Ular: «Agar rostgo'y bo'lsangiz, bu va'da qachon amalga oshadi?» deydilar. Ayting: «Men o'zimga zarar ham, foyda ham keltira olmayman, faqat Alloh xohlagan darajadagisidan tashqari»."

This is a highly decisive point in the story of defiance and rejection of truth. It is shown here only very briefly, because the purpose of mentioning it in this sūrah is to demonstrate the result of the dispute. What is shown is the fact that God protects the believers and punishes those who choose to be His enemies, paying little attention to the signs and messages that call on them to believe in Him. They persist in disbelief until they are overwhelmed by God’s punishment, when believing is of no avail. This was also explained earlier in the sūrah: “To every community was sent a messenger. It is when their messenger had come to them that judgement was passed on them in all fairness; and never are they wronged. They say: ‘When will this promise be fulfilled, if you are truthful?’ Say: I have no control over any harm or benefit to myself except as God may please.

Endi sura Muso va Nuh hamda ularning qavmlari haqida keltirgan hikoyalari bo‘yicha sharhlarini davom ettiradi. Avvalo, u Payg‘ambarni o‘z vaqtidan oldin Alloh yuborgan boshqa elchilarga nima bo‘lganini aytib, tasalli beradi. Shuningdek, unga bu odamlarning haqiqatni inkor etishlarining haqiqiy sababini tushuntiradi. Unga aytiladiki, bu kishilarda yetishmayotgan narsa bu haqiqatning yanada ko‘proq belgilari va aniq dalillari emas. Bu shunchaki inson fitratining to‘la namoyon bo‘lishi, Alloh uning tabiatiga hidoyatga ergashish yoki adashish, yaxshi yoki yomon bo‘lish qobiliyatidan nimalarni joylagan bo‘lsa, shularning amalga oshishidir. So‘ngra Payg‘ambar Yunus haqidagi tarixning qisqacha bayoni keltiriladi. Unda uning qavmi Alloh azobi ularni qamrab olay deb turgan bir lahzada iymon keltirgani zikr etiladi. Ularning imonga kelishi o‘sha azobning ko‘tarilishiga sabab bo‘ldi. Bu, inkor qilayotgan arablarni ham o‘z vaqtlari tugamasdan oldin haqiqatni qabul qilishga undash uchun keltirilmoqda. Parcha Qur’onda berilgan o‘tmish xalqlar hikoyalari urg‘u berishga mo‘ljallangan asosiy masalalarni bayon qilish bilan yakunlanadi. Ular shuni tasdiqlaydiki, Alloh o‘rnatgan qonunlar keyingi jamoalarga ham, oldingilarga qanday tatbiq etilgan bo‘lsa, shunday tatbiq etiladi. Bu Allohni va Uning xabarini inkor etuvchi kofirlar uchun halokat va azob-uqubat demakdir, elchilar va ularga ergashganlar esa najot topadilar. Bu Alloh zimmasiga olgan va o‘rnatgan qonundir. U doimo amalga oshadi.

Now the sūrah begins its comments on the accounts it gives of the stories of Moses and Noah with their peoples. At the outset, it reassures the Prophet by telling him what happened to other messengers God sent before his time. It also explains to him the real reason for his people’s denial of the truth. He is told that what these people lack is not more signs and clear proofs of this truth. It is simply the fulfilment of human nature with all that God has placed in it of aptitude to follow guidance or error and to be good or evil. A brief account of the Prophet Jonah’s history is then added, mentioning how his people believed in the nick of time when God’s punishment was about to overwhelm them. Their acceptance of the faith ensured the lifting of that punishment. This is given by way of encouraging the Arabs who denied the truth to accept it before their time too was up. The passage concludes with outlining the basic issues which the stories of past nations given in the Qur’ān are meant to emphasize. They confirm that the laws God has set in operation will apply to later communities in as much as they applied to earlier ones. This spells doom and suffering to the unbelievers who deny God and His message, while the messengers and those who follow them shall be saved. This is a commitment God has made and a law He has set. It will always come true.

Agar biz sizga nozil qilgan narsa haqida shubhada bo‘lsangiz, o‘zingizdan oldin Kitobni o‘qiganlardan so‘rang. Albatta, bu haq sizning Rabbingiz tomonidan sizga kelgan haqiqatdir. Shuning uchun shubhalanuvchilardan bo‘lmang. Va Allohning oyatlarini inkor etuvchilardan bo‘lmang, aks holda ziyon ko‘ruvchilardan bo‘lib qolasiz. Albatta, Rabbingizning so‘zi (hukmi) ustiga tushganlar iymon keltirmaydilar, garchi ularga barcha oyatlar kelsa ham, to ular alamli azobni ko‘rgunlaricha. Biror shahar aholisi iymon keltirib, uning iymoni foydasini ko‘rgan bo‘lsa edi... Faqat Yunus qavmi bundan mustasno: ular iymon keltirganlarida, biz ulardan dunyodagi xorlik azobini ko‘tarib, ularni bir muddat bahramand qildik. Agar Rabbingiz xohlaganida, yer yuzidagi barcha odamlar, hammasi birdan iymon keltirar edi. Shunday ekan, siz odamlarni mo‘min bo‘lishga majburlaysizmi? Hech bir kishi Allohning iznisiz iymon keltira olmaydi. U aql ishlatmaydiganlarning ustiga nopoklikni (azobni) qo‘yadi. Ayting: “Osmonlarda va yerda nima borligiga nazar soling.” Ammo iymon keltirmaydigan qavmga oyatlar ham, ogohlantirishlar ham qanday foyda beradi? Ular o‘tgan qavmlarning boshiga kelgan kunlar kabi kunlarni kutmoqdalarmi? Ayting: “Kutinglar, men ham siz bilan birga kutuvchiman.” So‘ngra Biz elchilarimizni va iymon keltirganlarni qutqazamiz. Shunday qilish Bizning zimmamizga olganimizdir.

“Agar (u) iymon keltirganida edi, har bir jamoat o‘z imonidan foyda ko‘rgan bo‘lardi. Faqat Yunus qavmi shunday bo‘ldi. Ular iymon keltirganlarida, Biz ulardan dunyoda xorlik azobini ko‘tarib yubordik va ularga bir muddat bahramand bo‘lishga ruxsat berdik.” (98-oyat) Bu oyatning ifodasi o‘tgan voqealar haqida chin dildan qilingan orzuni bildiradi. Bu shuni anglatadiki, kutilgan narsa sodir bo‘lmadi. Zikr qilingan jamoatlar iymon keltirganlarida, ular imonni qabul qilishdan foyda ko‘rgan bo‘lardilar. Ammo bu jamoatlar butun jamoa sifatida iymon keltirmadilar. Har bir jamoatning faqat ozchilik qismi ilohiy dinni qabul qildi. Shuning uchun bu jamoatlarda kufr asosiy xususiyat bo‘lgan.

“Had it believed, every community would have profited by its faith. It was so only with Jonah’s people. When they believed, We lifted from them the suffering of disgrace in this life, and allowed them to enjoy things for a while.” (Verse 98) The way this verse is phrased expresses a dear wish concerning past events. This means that what was hoped for did not take place. ‘Had it believed, every community’ of those that have been mentioned would have profited by accepting the faith. But these communities did not believe as whole communities. Only a minority of each community accepted the divine faith. Hence, disbelief was the predominant feature of these communities.

Yunus qavmi istisno edi. Bu oyatda "shahar" atamasi jamoalarga nisbatan ishlatilgan bo'lib, Xudoning xabarlari shahar hududlarida markazlashgan bo'lganini, ko'chmanchi xalqlar orasida emasligini ko'rsatadi.

Jonah’s people were the one exception. This verse uses the term ‘town’ to refer to communities thereby indicating that God’s messages were centred in urban areas, and not among nomadic peoples.

Sūra mazkur Payg'ambar Yunus va uning qavmi haqida batafsil tarix bayon qilmaydi. U faqat ularning oqibatiga ishora qiladi, chunki bu yerda aynan shu narsa muhimdir. Bizga shu narsani bilish kifoya: Yunusning qavmi xorlovchi azobga duchor bo'lish arafasida edi. So'ngra ular so'nggi daqiqada imonga kelib, Xudoga va Uning xabariga ishonganlarida, azob ko'tarildi va ular bir muddat hayotdan bahramand bo'lish imkoniyatiga ega bo'ldilar. Agar ular kufrda davom etganlarida, odamlarning amallariga ko'ra oqibat belgilaydigan qonunga muvofiq, Xudoning azobi ularni qamrab olgan bo'lardi.

The sūrah does not provide a detailed account of the history of the Prophet Jonah and his people. It only refers to their end, because this is what is relevant here. It is sufficient that we learn that Jonah’s people were about to suffer a humiliating punishment. Then, when, at the last minute, they declared their acceptance of the divine faith and believed in God and His message, the punishment was lifted and they were allowed to enjoy life for a while. Had they persisted in their disbelief, God’s punishment would have overtaken them, in accordance with the law that determines consequences on the basis of people’s actions.

"Ayting: „..."

Before we move further we need to reflect briefly on the verse that says: “Say:

«Osmondagi va yerdagi barcha narsalarni ko‘zdan kechiring». Ammo iymon keltirmaydigan kishilarga barcha belgilar va ogohlantirishlar qanday foyda keltira olar?” (101-oyat)

‘Consider all that there is in the heavens and the earth.’ But of what benefit could all signs and warnings be to people who will not believe?” (Verse 101)

Qur’on birinchi bo‘lib unga murojaat qilingan jamoaning osmon va yerda mavjud narsalar haqida ilmiy bilimi juda oz edi. Lekin haqiqat shundaki, inson fitrati biz yashayotgan koinot bilan ham boy, ham nozik bo‘lgan tilda muloqot qiladi. Inson fitrati hushyor va qabul qiluvchan bo‘lganida, koinotning unga aytadigan gapi ko‘p bo‘ladi va u diqqat bilan tinglaydi.

The community which was the first to be addressed by the Qur’ān had very little scientific knowledge of what exists in the heavens and earth. But the fact is that human nature communicates with the universe in which we live in a language that is both rich and subtle at the same time. When human nature is alert and receptive, the universe has much to tell it and it listens carefully.

Qur’on yondashuvi islomiy tushunchani inson ongida shakllantirishda osmonlarda va erda mavjud bo‘lganlardan foydalanadi. U koinotdan ilhom oladi va insonning ko‘rish, eshitish, idrok etish va tushunish qobiliyatlarini uning nutqiga yo‘naltiradi, koinotda mavjud bo‘lgan muvozanat va uyg‘unlikni buzishga urinmasdan. U koinotni insonning hayotini boshqaruvchi ilohga aylantirmaydi, tor fikrli materialistlar o‘zlarining “ilmiy sotsializm”i bilan da’vo qilganidek. Haqiqiy ilm va bilim ularning bu barcha bema’niliklari bilan hech qanday aloqaga ega emas.

The Qur’ānic approach to the formulation of an Islamic concept in human consciousness makes use of what exists in the heavens and earth. It derives inspiration from the universe, and directs the human faculties of vision, hearing, perception and understanding to its discourse, without trying to disturb the balance and harmony that exist in the universe. It does not make of the universe a deity directing human life, as narrow-minded materialists claim with their ‘scientific socialism’. True science and knowledge have nothing to do with all their nonsense.

Osmon va yer ichida mavjud bo‘lgan narsalarni tafakkur qilish inson qalbi va aqliga turli-tuman his-tuyg‘ular, munosabatlar va ta’sirlar, shuningdek koinot bilan ma’noli o‘zaro aloqa baxsh etadi. Bularning barchasi insonni koinotdagi Allohning borligiga, ulug‘vorligiga, qudratiga, rejasiga, hikmatiga va mukammal ilmiga ishora qiluvchi har bir narsani qabul qilishga tayyor bo‘lishiga yordam beradi.