Bu parchada Muso va Isroil o'g'illarining tarixidagi yangi bir voqea haqida so'z boradi. Xudo ularni dushmanlaridan qutqarganidan keyin bu voqea yuz beradi. Oldingi parchada Fir'avn va uning qavmi dengizda g'arq bo'lganini, ular qurgan va yaratgan hamma narsa yo'q qilinganini ko'ramiz. Bu voqeada Muso Fir'avn va uning qavmining zulmiga qarshi kurashmaydi, chunki o'sha kurash tugagan. U boshqacha, ehtimol uzoqroq va shiddatliroq bo'lgan kurash olib boradi. U inson nafsiga qarshi kurashadi. Johiliyat va xo'rlikning izlari hali ham Isroil o'g'illarining tabiatida qolgan edi, shuning uchun ularning munosabatida ayyorlik, shafqatsizlik, qo'rqoqlik va ojizlik belgilari namoyon bo'lardi. Bu illatlar inson tabiatiga albatta ta'sir qiladi, chunki zulm ostida, dahshat va qo'rquv muhitida uzoq yashash, odamlarni balodan qochish uchun hiylakorlikka majbur qiladigan narsadan ko'ra ko'proq insonni buzadigan narsa yo'q.

This passage discusses a new episode in the history of Moses and the Children of Israel, after God has saved them from their enemy. In the previous passage we see how Pharaoh and his people were drowned in the sea and all that they had done and built was destroyed. In this episode, Moses does not confront the tyranny of Pharaoh and his people, for that battle is over. He fights a different sort of battle, which may be longer and more ferocious. He is fighting against the human self. Traces of ignorance and humiliation still had their effects on the nature of the Children of Israel, allowing traits of deviousness, cruelty, cowardice and weakness to reveal themselves in their attitude. These traits are bound to take their toll on human nature, because nothing corrupts human nature more than living for a long while under tyranny and in an atmosphere of terror and fear that compels people to resort to devious scheming in order to avoid trouble.

Bani Isroil bunday azob-uqubat ostida uzoq yillar yashadi. Ular dahshatli zulm va Fir'avnning butparastlik e'tiqodi ostida azob chekdi. Dastlab Fir'avn ularning o'g'il bolalarini o'ldirar, ayollarini esa tirik qoldirardi. Bu shafqatsiz zulm pasayganda, uning o'rnini xorlik va bo'ysunish hayoti egalladi. Bunday sharoitda uzoq yashash, albatta, ularning xulq-atvorini buzib, noto'g'ri tushunchalarga yetaklar va ularni qo'rqoqlik hamda shafqatsiz achchiqlik bilan to'ldirardi. Alloh o'zining eng yaxshi bandalariga ato etgan nozik idrok bilan qurollangan `Umar ibn al-Xattob turli viloyatlarga hokim etib tayinlagan kishilariga ko'rsatma berganda, inson tabiatidagi o'zaro munosabatlarni anglab yetdi. U ularga fuqarolarga yaxshi munosabatda bo'lishni tayinlab: "Ularni kaltaklamanglar, chunki bu ularni xorlaydi", degan edi. U jismoniy kaltaklash odamlarni xorlashga olib kelishini tushunib yetgan edi. Uning islomiy imони Islom hukumati ostida yashayotgan odamlarning qadr-qimmati saqlanishini talab qilardi.

The Children of Israel lived under this type of suffering for a long while. They endured a reign of terror, coupled with Pharaoh’s idolatrous faith. At first, Pharaoh killed their sons but spared their women. When this type of brutal tyranny abated, it only gave way to a life of humiliation and subjugation. A long life in these conditions was certain to corrupt their nature, leading them to wrong concepts and filling them with cowardice and a cruel bitterness. Equipped with the fine insight granted by God to His best servants, `Umar ibn al-Khaţţāb, recognized the interactions of human nature when he gave his instructions to those whom he appointed as governors of various provinces, urging them to take good care of their subjects, and saying: “Do not thrash them, because that would humiliate them.” He realized that a physical beating is likely to humiliate people. His Islamic faith wanted him to make sure that people living under an Islamic government should have their integrity preserved.

Biz Isroil o'g'illarini dengizdan o'tkazdik; ular o'zlarining ba'zi butlariga sig'inishga bag'ishlangan qavmga duch kelishdi. Shunda ular dedilar:

We led the Children of Israel across the sea; and thereupon they came upon people who were dedicated to the worship of some idols of theirs. Said [the Children of Israel]:

"Muso, biz uchun ular sig'inadigan xudolar kabi bir xudo yasab ber", dedilar. U javob berdi: "Albatta, siz johil bir qavmsiz. Mana bu odamlarning yo'li halokatga olib boradi, ular qilib kelayotgan ishlari esa behuda." [U] dedi: "Men sizlar uchun Allohdan boshqa xudo izlaymanmi? Holbuki, U sizlarni butun olamdagi kishilardan afzal qilgan-ku!" Darhaqiqat, Biz sizlarni Fir'avn qavmidan qutqardik. Ular sizlarga og'ir azob berar, o'g'il bolalaringizni o'ldirar, ayollaringizni esa tirik qoldirar edilar. Albatta, bu Rabbingiz tomonidan katta sinov edi.

“Moses, set up a god for us like the gods they have.” He replied: “You are indeed an ignorant people. As for these people: their method will inevitably lead to destruction, and worthless is all that they have been doing. “[And] he said: `Am I to seek for you a deity other than God, although He has favoured you above all other people?” We have indeed saved you from Pharaoh’s people, who oppressed you cruelly: they slew your sons and spared your women. Surely that was an awesome trial from your Lord.

(138-141-oyatlar)

(Verses 138-141)

Ushbu rasm Bani Isroil dengizdan o'tganidan keyingi holatni tasvirlaydigan hikoyaning yettinchi sahnasidir. Bu yerda uzoq tarixi bilan og'irlashgan o'sha xalqning sapkor, tuzalmas tabiatini aniq ko'ramiz. Ular hali yaqinda Fir'avn va uning qavmining shirkga asoslangan zulmi ostida og'ir azob chekkan edi. Ozgina oldin esa ularni Payg'ambar va yetakchisi Muso ﷺ orqali, olamlardagi yagona Rab bo'lgan Alloh nomi bilan, dushmanlarini halok qilib, ular o'tishi uchun dengizni ikkiga bo'lgan holda, zulmdan qutqarilgan edilar. Shunday bo'lsa-da, ular dengizdan o'tib-o'tmasdanoq, butparastlikka bag'ishlangan bir qavmga duch kelishdi. O'sha paytda ular olamlar Robbisi yuborgan, yagona Xudoga bo'ysunishga da'vat qilayotgan Muso ﷺdan ularga sig'inish uchun bir ilоh o'rnatib berishni so'radilar. "Biz Bani Isroilni dengizdan o'tkazdik. Ular esa o'zlarining bir qancha butlariga sig'inadigan qavmga duch keldilar. Shunda ular dedilar: "Ey Muso, ularning ilohlari bo'lganidek, bizga ham bir ilоh o'rnatib ber!"" (138-oyat)

This picture of the Children of Israel after having crossed the sea is the seventh scene in this story. We clearly see here the deviant, incorrigible nature of those people encumbered by their long history. It has not been long since they were subjected to cruel oppression under the paganism of Pharaoh and his people. A short while earlier, they were saved from that oppression at the hands of their Prophet and leader, Moses, in the name of God, the only Lord in the universe, who destroyed their enemy and parted the sea for them to cross. Yet hardly had they crossed the sea than they came upon pagan people, dedicated to the worship of idols. At that moment, they asked Moses, the Prophet sent by the Lord of the universe preaching self-surrender to the One God, to set up for them a deity to worship. “We led the Children of Israel across the sea; and thereupon they came upon people who were dedicated to the worship of some idols of theirs. Said [the Children of Israel]: ‘Moses, set up a god for us like the gods they have.’” (Verse 138)

Endi biz hikoyaning sakkizinchi sahnasini kuzatamiz, bunda Muso bu dunyoda o'z Parvardigori bilan uchrashuvga tayyorlanmoqda. U ketishdan oldin birodari, Payg'ambar Horunga aniq ko'rsatmalar beradi: «Biz Musoga o'ttiz kecha vada qildik va uni o'n kecha bilan to'ldirdik, shunday qilib Rabbisi belgilagan qirq kecha to'liq bo'ldi. Muso birodari Horunga dedi: „Mening o'rnimni qavmim orasida egallagin va yaxshilik qil. Buzg'unchilik qiluvchilarning yo'lidan ergashma."» (142-oyat)

Now we move on to witness the eighth scene in the story when Moses is preparing himself for a meeting with his great Lord in this life. He gives specific instructions to his brother, the Prophet Aaron, before he leaves for that meeting: “We appointed for Moses thirty nights, to which We added ten, whereby the term of forty nights set by His Lord was complete. Moses said to his brother Aaron: `Take my place among my people and act righteously. Do not follow the path of those who spread corruption.’” (Verse 142)

Musa (Moyo) alayhissalomga topshirilgan vazifaning birinchi bosqichi yakunlangan edi. U Bani Isroilni Fir'avn va uning qavmi tomonidan qilingan azob-uqubat, xorlik va qullikdan qutqargan edi. U ular bilan zulm va xorlik yurti bo'lgan joydan ochiq sahroga, Muqaddas yerga boradigan yo'lga chiqib ketdi. Biroq ular hali olddagi buyuk vazifani, ya'ni Allohning qonunini yer yuzida amalga oshirishni bajarishga tayyor emas edilar. Biz ko'rganimizdek, ular o'z butlariga sig'inishga bag'ishlangan bir qavmni ko'rgach, darhol butparastlikka qaytmoqchi bo'ldilar.

The first stage of the mission assigned to Moses had been completed. He had saved the Children of Israel from a life of affliction, humiliation and subjugation by Pharaoh and his people. He crossed over with them from the land of tyranny and humiliation into the open desert, on the way to the Holy Land. They, however, were not yet prepared to undertake the great task awaiting them, which was the implementation of God’s law on earth. We have seen how they wanted to revert to paganism once they saw a group of people dedicated to the worship of their idols.

Musо alayhissalom tomonidan targ‘ib qilingan, Allohning mutlaq yagonaligiga asoslangan iymon esa, ular qalbida qisqa vaqtdan keyingina sarsonlikka uchradi. O‘sha xalqqa oldinda turgan mas’uliyatlarini zimmalariga olishlari uchun batafsil xabar berilishi zarur edi. Musoga o‘sha batafsil xabarni berish uchun Xudo unga o‘sha kechalarni belgiladi. Bu tayinlanish Musoning o‘zini ham oldinda turgan buyuk uchrashuvga tayyorlar edi.

The faith preached by Moses, based on God’s absolute oneness, was shaken in their hearts after only a short while. It was necessary for those people to have a detailed message to prepare them to shoulder their forthcoming responsibilities. It was to give Moses that detailed message that God appointed those nights for him. The appointment would prepare Moses himself for the great meeting ahead.

Then we come to the ninth scene, which is unique. In this scene we find that God has chosen His Prophet Moses [peace be upon him] to speak to him directly, without any intermediary. It is a scene where an insignificant mortal makes contact with the everlasting existence, without any catalyst or intermediary. A human being is thus able to receive instructions directly from God, the eternal, while that human being is still on earth. As for us, we do not know how this took place. We do not know how God spoke to His servant Moses, nor do we know with what sense or organ Moses received God's commandments. To try to describe this for certain is impossible for us, human beings, because we are limited by our own experience and confined within our own practical world.§ What we can do is use that aspect of our constitution which results from the fact that God breathed of His soul into man, in order to look up to that great horizon. When we do this, we must not ruin that experience by asking how it all took place, trying to limit it to our own experience.

Then we come to the ninth scene which is unique. In this scene we find that God has chosen His Prophet Moses [peace be upon him] to talk to him directly, without any intermediary. It is a scene where an insignificant mortal makes contact with the everlasting existence, without any catalyst or intermediary. A human being is thus able to receive instructions directly from God, the eternal, when that human being is still on earth. As for us, we do not know how this took place. We do not know how God spoke to His servant Moses, nor do we know with what sense or organ Moses received God’s commandments. To try to describe this for certain is impossible for us, human beings, because we are limited by our own experience and confined within our own practical world.§ What we can do is to utilize that aspect of our constitution which results from the fact that God has breathed of His soul into man in order to look up to that great horizon. When we do this, we must not ruin that experience by asking how it all took place, trying to limit it to our own experience.

Muso Bizning va'damizga kelib, Rabbi u bilan so'zlashganda, u dedi: "Ey Rabbim, o'zingni menga ko'rsat, Seni ko'rishim uchun." [Xudo] dedi: "Sen Meni ko'ra olmaysan."

When Moses came for Our appointment and his Lord spoke to him, he said: “My Lord, show Yourself to me, so that I may look at You.” Said [God]: “You shall not see Me.

Lekin tog'ga qara, agar u o'z joyida qarorgohida qolsa, o'shandagina Meni ko'rasan». Parvardigori tog'ga Oʻz nurini ko'rsatganda, uni parchalab yubordi. Muso esankirab yiqildi. Hushiga kelganda dedi: «Sen poklanganssan! Senga tavba qilaman. Men mo'minlarning birinchisiman». U aytdi: «Ey Muso, Men seni barcha odamlardan tanladim, Mening xabarlarimni sanga topshirib va Men bilan so'zlashib, sanga iltifot ko'rsatdim. Endi Men sanga bergan narsani ol va shukr qil». Biz unga lavhlarda barcha pand-nasihatlarni va har narsani batafsil bayon qilib yozdik va (dedik): «Uni kuch-qat'iyat bilan ijro et va qavmingga undagi eng yaxshi narsalarga amal qilishni buyur. Men sizlarga itoatsizlarning yurtini ko'rsataman. Men Oʻz oyatlarimdan yer yuzida haqsiz ravishda takabbурlik qiluvchilarni qaytaraman: ular har qanday mo'jizani ko'rsalar ham, unga iymon keltirmaydilar. Agar to'g'ri yo'lni ko'rsalar, uni tanlamaydilar, agar adashish yo'lini ko'rsalar, uni o'z yo'llari qilib oladilar. Chunki ular Bizning oyatlarimizni yolg'on deb bilib, ularga e'tibor bermaganlar. Oyatlarimizni va oxirat uchrashuvini yolg'on deb bilganlarning barcha amallari behuda ketadi. Ular qilgan amallaridan boshqasiga jazolanarmidilar?»

Sūra shundan keyin Muso alayhissalomga xabar berilishi va uning mazmuni haqida bizga xabar beradi: “Biz unga lavhalarda har xil va'z-nasihatlarni, har bir narsani batafsil bayon qilgan holda yozib berdik.” (145-oyat) Rivoyat qiluvchilar va tafsirchilar bu lavhalar haqida turlicha xabarlar keltiradilar. Ularning ba'zilari bu lavhalarning juda batafsil tavsiflarini beradi, va biz ularni yahudiy manbalaridan olingan deb o'ylaymiz. Bunday xabarlar Qur'on tafsirlariga kirib qolgan. Bu tafsilotlarning birortasi ham Allohning Elchisi ﷺ tomonidan berilgani haqida ishonchli rivoyat yo'q. Shuning uchun biz o'zimizni Qur'onning haqiqiy bayoni bilan cheklaymiz va undan bir qadam ham o'tmaymiz. Ana shu tavsiflar lavhalarning mohiyatiga na qo'shadi, na undan biror narsani kamaytiradi. Bu lavhalar nima bo'lgani va qanday yozilgani bizni qiziqtirmaydi, chunki ularning tafsilotlari haqida hech qanday ishonchli rivoyat bizga xabar bermagan. Muhim bo'lgan narsa — lavhalardagi mazmundir. Ular ilohiy xabarning mohiyatiga oid barcha jihatlarni, Allohning haqiqiy tushunchasini berish va Uning shariati tafsilotlarini, shuningdek, uzoq vaqt zulm va xo'rlikka duchor bo'lish tufayli tabiati buzilgan Isroil jamoasini isloh qilish uchun zarur ko'rsatmalarni o'z ichiga olgan.

The sūrah then tells us how Moses was given the message and its contents: “We wrote for him on the tablets all manner of admonition, clearly spelling out everything.” (Verse 145) Reports and commentators give different accounts of these tablets. Some of them give very detailed descriptions which we imagine to have been taken from Jewish sources. Such accounts have found their way into commentaries on the Qur’ān. None of these details is authentically reported to have been given by God’s Messenger (peace be upon him). Therefore, we confine ourselves to the true Qur’ānic statement, not going an inch beyond it. Those descriptions neither add to, nor detract anything from the nature of those tablets. What were these tablets and how they were written are matters that do not concern us, since no authentic report has provided us with any details. What is important is the contents of those tablets. They included all aspects that were of the essence of the divine message, its aim of providing a true concept of God and details of His law, and the instructions needed to reform the Israelite community whose nature had been corrupted by enduring tyranny and humiliation for a long time.

"Ularni kuch-quvvat va qat'iyat bilan amalga oshiring va xalqingizga ulardagi eng yaxshi narsalarga rioya qilishni buyuring." (145-oyat) Bu Musoga (alayhissalom) o'sha lavhalarni olib, ularning mazmunini kuch-quvvat va qat'iyat bilan amalga oshirish haqidagi ilohiy buyruqdir.

“Implement them with strength and determination, and bid your people to observe what is best in them.” (Verse 145) This is a divine order to Moses (peace be upon him) to take those tablets and implement their contents with strength and determination.

Ushbu sahnaning oxirida haqqa qarshi chiqib, takabbur bilan harakat qiladigan, Alloh bergan har bir belgidan va yuborgan har bir amrdan ongli ravishda yuz o‘giradiganlarning oxirida nima bo‘lishi haqida aniq bayon keladi. Bu bayon bunday kishilarning tabiatini ravshan va aniq tasvirlaydi hamda Qur’on uslubining barcha badiiy nafosatlarini o‘zida mujassam etadi.

At the end of this scene we have a clear statement of what will eventually happen to those who defy every right and behave arrogantly, turning away deliberately from every sign God has given and every directive He has issued. The statement plainly and accurately describes the nature of this type of people, using all the artistic touches of the Qur’ānic style.

Men o‘z oyatlarimdan, yer yuzida haqsiz ravishda takabburlik qiladiganlarni, ularni ogohlantiraman. Ular har bir belgini ko‘rsalar ham, unga iymon keltirmaydilar. To‘g‘ri yo‘lni ko‘rsalar, uni tanlamaydilar; ammo adashish yo‘lini ko‘rsalar, uni o‘zlariga yo‘l qilib oladilar. Bu, ular Bizning oyatlarimizni inkor etgani va ulardan e’tibor bermagani sababli bo‘ladi. Bizning oyatlarimizni va oxirat kuni bilan uchrashishni inkor etgan kishilarning barcha amallari behuda bo‘lib ketadi. Ular qilgan amallaridan boshqasi bilan mukofotlanadimi? (146-147-oyatlar)

I will turn away from My revelations those who, without any right, behave arrogantly on earth: for, though they may see every sign, they do not believe in it. If they see the path of righteousness, they do not choose to follow it, but if they see the path of error, they choose it for their path; because they disbelieve in Our revelations and pay no heed to them. Those who deny Our revelations and the certainty of the meeting in the Hereafter will see all their works collapse. Are they to be rewarded for anything other than what they have done? (Verses 146-147)

Xudo bunday odamlarni O‘z oyatlaridan yuz o‘girtirishni iroda qilganini e’lon qiladi, shunda ular unga javob bera olmaydilar. Shunday qilib, ular koinotning ochiq kitobidagi Uning belgilaridan ham, Uning elchilariga nozil qilgan vahiylaridan ham foyda ko‘rmaydilar.

God declares that it is His will to turn such people away from His revelations so that they cannot respond to them. Thus, they will not benefit by His signs in the open book of the universe, or by His revelations that He has sent down to His messengers.

Bu ularning o‘z amallarining natijasidir, chunki ular Xudoning oyatlarini inkor etgan va ularga e’tibor bermagan kishilardir.

This is the result of their own action, because it is they who have disbelieved in God’s revelations and paid no heed to them.

Muso alayhissalom bu noyob safarda, Parvardigori bilan uchrashuviga butun e'tiborini qaratgan paytda, uning qavmida boshqa bir voqea yuz berayotgan edi. U bizning aqlimiz faqat tasavvur qila oladigan, ko'z oldimizga keltira olmaydigan, fikrimiz anglay olmaydigan, lekin ruhimiz unga qizg'in intiladigan bir vazifa bilan to'liq band edi. Ayni shu vaqtda esa uning xalqi butparastlikka qaytib, ovoz chiqaradigan jonsiz bir buzoqni o'ziga iloh qilib olgan, uni Allohning o'rniga sig'inish uchun ibodatgohga aylantirgan edi. Demak, hikoyaning to'qqizinchi va o'ninchi sahnalari orasida katta tafovut bor. Birinchisi bizni Allohning nurli ulug'vorligiga qaratilgan yuksak ufqqa olib kirgan bo'lsa, ikkinchisi bizni adashish, xurofot va kufr botqog'iga tushirmoqda:

When Moses was on this unique trip, attending with all his faculties to his meeting with his Lord, something else was happening with his people. He was fully engaged with a mission that our minds can only contemplate but we cannot visualize; a mission our thoughts cannot conceive, but to which our spirits warm. But at that very same time, his people were relapsing into paganism, and taking to themselves a lifeless calf that issues a lowing sound, making of it a deity for worship in place of God. There is, then, a wide gulf between the ninth and tenth scenes of the story. The former took us into a sublime horizon in which we look up to the resplendent glory of God, while the latter brings us to a low depth of deviation, superstition and disbelief:

Uning yo‘qligida Muso qavmi o‘z zeb-ziynatlaridan yasalgan, ovoz chiqarib mo‘ldiraydigan buzoq haykaliga sig‘indi. Ular ko‘rmadilarmi, u na ular bilan gaplasha oladi, na ularga biror yo‘l-yo‘riq bera oladi? Shunga qaramay, ular unga sig‘indilar, chunki zolim edilar. Keyinroq, adashganlarini anglab, pushaymon bo‘lgach, ular dedilar: «Agar Rabbimiz bizga rahm qilmasa va bizni mağfirat etmasa, albatta ziyon ko‘ruvchilardan bo‘lamiz». ({148-149-oyatlar})

In his absence, the people of Moses took to the worship of the effigy of a calf made of their ornaments, which gave a lowing sound. Did they not see that it could neither speak to them nor give them any guidance? Yet they took to worshipping it, for they were evildoers. When they were later afflicted with remorse, having realized that they had gone astray, they said: ‘if our Lord does not have mercy on us and forgive us, we shall certainly be losers.” (Verses 148-149)

Bu Isroil avlodlarining tabiatiga xos edi: ular to'g'ri yo'lda bir qadam ham yurishmasdan, darhol chetga og'ib ketardilar. E'tiqod va tushunchalarida moddiy va ko'zga ko'rinadigan narsalardan yuqoriga ko'tarilishga zo'rg'a qodir edilar. Nasihat va eslatmalar bir oz to'xtab qolsa ham, ular yana kufrga qaytib ketishardi.

That was typical of the nature of the Israelites who could hardly move one step along the straight path before they deviated. They were hardly able to elevate themselves, in their beliefs and concepts, above what is physical and tangible. Even a short lull in exhortation and reminders could see them relapsing into disbelief.

Bularning barchasi Muso Robbisi huzurida, Unga duo qilgan paytida sodir bo'lgan.

All this took place when Moses was with his Lord, addressing his appeal to Him.

U'ning qavmi o'z ortidan nima ishlar qilganidan xabarsiz edi. Shu o'rinda o'n birinchi sahna ko'z oldimizda namoyon bo'ladi: «Muso g'azab va qayg'uga to'lib qavmi oldiga qaytganida, dedi: "Mening ortimdan nechog'lik yomon ish qildinglar! Rabbingizning amridan oldinroq shoshdingizmi?" U lavhalarni yerga qo'ydi va akasining boshidan ushlab, o'ziga tortdi. Harun yig'lab dedi: "Ey onamning o'g'li, qavm meni ojiz deb hisobladi va meni deyarli o'ldirib qo'yishdi. Dushmanlarimizni mening musibatimdan xursand qilmagin va meni zolim qavm qatoriga qo'shmagin." [Muso] dedi: "Rabbim, meni va akamni kechir, bizni rahmatingga kiritgin. Sen rahmlilarning eng rahmlisidirsan."» (150–151-oyatlar)

He was unaware of what his people had done in his absence. At this point, scene eleven is raised before our eyes: “When Moses returned to his people, full of wrath and sorrow, he said: ‘What an evil thing you have done in my absence! Have you tried to hurry up your Lord’s command?’ He put down the tablets and, seizing his brother by the head, he pulled him to himself. Cried Aaron, ‘Son of my mother, the people felt I was weak and they almost killed me. Do not let our enemies rejoice over my affliction, and do not count me among the evil-doing folk.’ Said [Moses]: ‘My Lord, forgive me and my brother, and admit us to Your grace: for You are indeed the most merciful of those who are merciful.‘“ (Verses (Verses 150-151)

Musoning qanchalik qattiq g‘azablanganini ko‘ramiz. G‘azab uning aytgan so‘zlarida ham, qilgan ishlarida ham seziladi, xususan ukasining boshidan ushlab, uni o‘ziga tortgani yaqqol namoyon bo‘ladi: "Mening ortimdan qilgan ishlaringiz nako‘nar ish bo‘ldi! Rabbingizning amrini shoshirib qo‘ydingizmi?" "U ukasining boshidan ushlab, uni o‘ziga tortdi" (150-oyat).

We see how terribly angry Moses was. Anger can be felt in both what he said and did, particularly seizing his brother by the head and dragging him: “’What an evil thing you have done in my absence! Have you tried to hurry up your Lord’s command?’ Seizing his brother by the head, he pulled him to himself” (Verse 150)

Shunda Muso juda qattiq g'azablanishi to'g'ri edi. U qattiq zarba va og'riqli kutilmagan holatga duch kelgan edi. Shuning uchun u shunday deb xitob qildi: «Mening ortimdan qanday yomon ish qildinglar!» (150-oyat) Men sizlarni to'g'ri hidoyat ustida qoldirgan edim, siz esa adashuvga qaytdingiz. Men ketishimdan oldin siz faqat Allohga ibodat qilar edingiz, men yo'qligimda esa ovoz chiqarib mo'kiradigan jonsiz buzoq haykaliga sig'indingiz. «Rabbingizning amrini shoshiltirmoqchimisiz?» (150-oyat) Bu ibora ikki xil ma'noda bo'lishi mumkin: ular Xudoning hukmi va azobini tezlashtirishga uringanlar, yoki Uning belgilangan muddatini yaqinlashtirishga harakat qilganlar, deb anglatishi mumkin.

Shu o'rinda yakuniy hukmni hukm chiqarishga haqli Zot chiqaradi. Qur'on o'z odatiga ko'ra nақl qilgan so'zlardan keyin Allohning so'zlari to'g'ridan-to'g'ri keladi: "Buzoqqa sig'inganlar, albatta, Rabbilaridan g'azabga uchradilar va bu dunyo hayotida xorlik ularning nasibasi bo'ldi. Biz yolg'on to'qigan kimselarni shunday jazolaymiz. Yomon amallar qilib, keyin tavba qilgan va chindan iymon keltirganlar esa, albatta, bu tavbadan keyin Rabbingiz mag'firat qiluvchi, rahmi keng Zot ekanini topadilar." (152-153-oyatlar)

At this point, the final judgement is passed by the One who has the authority to give such a judgement. God’s words follow directly on what the Qur’ān relates of the words in the familiar Qur’ānic fashion: “Those who took to worshipping the calf have surely incurred their Lord’s wrath, and disgrace [will be their lot] in this life. Thus do We reward those who invent falsehood. But those who do evil deeds and later repent and truly believe will surely, after such repentance, find your Lord to be much-forgiving, most merciful.” (Verses 152-153)

Bu hukm va va'dadir. Buzoqqa sig'inganlar Xudoning g'azabiga uchrashi va bu dunyoda xorlikka duchor bo'lishi aniq edi. Shu bilan birga, Xudoning qoidasi o'z kuchida qoladi: gunoh qilgandan keyin tavba qilganlar Xudoning mag'firatiga va rahmatiga albatta sazovor bo'ladi. Bu shuni anglatadiki, Xudo buzoqqa sig'inganlarning hech qachon samimiy tavba bilan Unga qaytmasligini to'liq biladi. Ular o'sha doimiy qoidaning ularga tegishli bo'lmasligi uchun yetarlicha ish qilishlari aniq edi. Tarix buning shunday bo'lganini ko'rsatadi. Isroil o'g'illari bir gunohdan keyin ikkinchisini qilishda davom etdilar, Xudo esa ularni necha marta kechirdi, nihoyat ular Xudoning abadiy rad etishiga uchradilar: "Biz yolg'on to'quvchilarni shunday jazolaymiz." (152-oyat) Bu barcha yolg'on to'quvchilarga tegishlidir. Qachonki jinoyat takror-takror sodir etilsa, Isroil o'g'illari yoki boshqa biron xalq tomonidan bo'lishidan qat'i nazar, uning jazosi albatta qo'llanadi.

This is a judgement and a promise. The people who worshipped the calf were certain to incur God’s anger and were certain to be at the receiving end of disgrace in this life. At the same time, God’s rule remains valid: those who repent after having misbehaved are certain to receive God’s forgiveness and His mercy. This means that God is fully aware that those who worshipped the calf would never turn back to God in sincere repentance. They were sure to do enough to make that permanent rule inapplicable to them. History shows that this was the case. The Children of Israel continued to do one sinful act after another, and God continued to forgive them time after time, until eventually they incurred God’s permanent rejection: “Thus do We reward those who invent falsehood.” (Verse 152) This applies to all the inventors of falsehood. Whenever the crime is repeated, time after time, whether by the Children of Israel or any other people, then its punishment is certain to apply.

Sura shundan keyin yangi sahna boshlanadi, unda Muso o‘z qavmidan yetmish kishini tanlayotgani ko‘rsatiladi: “Muso qavmidan belgilangan vaqtda Bizning huzurimizga kelish uchun yetmish kishini tanladi. Ular dahshatli larzaga tushganlarida u dedi: ‘Ey Rabbim, agar xohlaganingda edi, ularni ham, meni ham ilgari halok qilgan bo‘lar eding. Bizning orangizdagi aqlsizlarning qilmishi uchun bizni halok qilasanmi? Bu faqat Sen xohlagan kishini adashtirib, xohlagan kishini to‘g‘ri yo‘lga boshlaydigan sinovdir. Bizning homiyimiz Sensan: bizni mag‘firat qil va rahm et. Kechirувchilarning eng yaxshisi Sensan. Bizga bu dunyoda ham, oxiratda ham yaxshilik yoz, biz Senga tavba qildik’. [Xudo] javob berdi: ‘Men xohlagan kishimga azobimni beraman, rahmatim esa hamma narsani qamrab olgan. Shuning uchun uni yomonlikdan qaytadiganlarga, zakot beradiganlarga va Bizning oyatlarimizga iymon keltiradiganlarga ato qilaman, ya’ni ular bilan birga bo‘lgan Tavrot va Injilda ta’riflangan, savodsiz Payg‘ambar bo‘lgan Elchiga ergashadiganlarga. U ularni to‘g‘rilikka buyuradi, yomonlikdan qaytaradi, ularga pok narsalarni halol qiladi va nopok narsalarni harom qiladi. U ularning yukini va ustlaridagi zanjirlarni yechib tashlaydi. Shunday ekan, unga iymon keltirib, uni qo‘llab-quvvatlaydiganlar va unga nozil qilingan nurga ergashadiganlar, mana ular najot topguvchilardir’” (155-157-oyatlar).

The sūrah then begins a new scene, in which we see Moses selecting seventy men from among his people: “Moses chose out of his people seventy men to come at a time set by Us. Then, when they were seized by violent trembling, he said: ‘My Lord, had it been Your will, You could have destroyed them, and myself too, long ago. Would You destroy us because of what the weak-minded among us have done? This is only a trial You have ordained, whereby You allow to go astray whom You will, and You guide aright whom You will. You alone are our guardian: grant us, then, forgiveness and bestow mercy on us. You are the best of all those who do forgive. Ordain for us what is good, both in this world and in the lift to come. To You alone we turn. [God] answered. I afflict anyone I wish with My torment while My grace encompasses all things; so I will confer it on those who steer away from evil, and spend in charity, and who believe in Our signs — those who follow the Messenger, the unlettered Prophet whom they shall find described in the Torah and the Gospel that are with them. He commands them to do what is right and forbids them to do what is wrong, and makes lawful to them the good things of life and forbids them all that is foul. He lifts from them their burdens and the shackles that weigh upon them. Those, therefore, who believe in him, honour and support him, and follow the light that has been bestowed from on high through him shall indeed be successful.’“ (Verses 155-157)

Xabarlar bu tayinlashning sababi haqida turlicha. Ehtimol, ular tavba qilishlari va Isroil o'g'illarini adashgan va kufrga botganlaridan keyin kechirishi uchun Allohga duo qilishlari uchun shunday qilingan. Ikkinchi surada, "Baqara" surasida, Isroil o'g'illariga yuklangan jazo o'zlarini o'ldirish ekanini bilamiz, ya'ni ularning yaxshilari itoatsiz bo'lganlarni o'ldirishi kerak edi. Ular Xudo ularga to'xtashni buyurib, tavbalarini qabul qilguncha shunday qilishdi. O'sha yetmish kishi ular orasidagi eng yaxshilar edi. Arabcha ifodaning tuzilishi ularni Isroil o'g'illarining butun jamoasidan ajratib turadi.

Shu tariqa, Xudo Musoga ushbu qoidani bayon qilganidan so'ng, Uning Payg'ambari Musoga kelajak haqida va oxirgi xabarni targ'ib qiladigan hamda Uning hamma narsani qamrab olgan rahmatiga sazovor bo'ladigan ummat haqida xabar beradi. Bu ifoda shuni ko'rsatadiki, Xudoning marhamati va rahmati butun koinotdan ham ulkanroqdir, uning o'lchamlarini insonlar tasavvur qilishlari mumkin emas. Haqiqatan ham, o'lchovi faqat Xudoning O'ziga ma'lum bo'lgan rahmat ulug'dir.

Having thus informed His Prophet, Moses, of this rule, God then tells him something about the future and the community which will advocate the final version of His message and who will earn His mercy that encompasses everything. The expression here shows that God’s grace and mercy is far greater than the whole universe whose dimensions are impossible for human beings to visualize. Great indeed is the mercy whose measure is only known to God Himself.

Mening rahmatim hamma narsani qamrab olgan; shuning uchun uni yomonlikdan qochadigan, zakot beradigan va Bizning oyatlarimizga iymon keltiradigan kishilarga ato qilaman — ular o'sha Elchiga ergashadilar, ya'ni huzurlarida yozilgan Tavrot va Injilda tavsifi topiladigan, ummiy Payg'ambarga. U ularga yaxshilikni buyuradi va yomonlikdan qaytaradi, ularga pok narsalarni halol qiladi va harom narsalarni ular uchun man etadi. U ulardan og'irliklarini va ularning ustidagi kishanlarni olib tashlaydi. Shunday ekan, unga iymon keltirganlar, uni hurmat qilib, unga yordam bergan va u orqali yuqoridan nozil qilingan nurga ergashganlar — aynan ular najot topguvchilardir.

My grace encompasses all things; so I will confer it on those who steer away from evil, and spend in charity, and who believe in Our signs — those who follow the Messenger, the unlettered Prophet whom they shall find described in the Torah and the Gospel that are with them. He commands them to do what is right and forbids them to do what is wrong, and makes lawful to them the good things of life and forbids them all that is foul. He lifts from them their burdens and the shackles that weigh upon them. Those, therefore, who believe in him, honour and support him, and follow the light that has been bestowed from on high through him shall indeed be successful.

(156-157-oyatlar)

(Verses 156-157)

Bu juda muhim xabar bo‘lib, Isroil o‘g‘illari savodsiz Payg‘ambarning kelishi haqida eng aniq, tasdiqlangan ma’lumotga ega bo‘lganini tasdiqlaydi. Bu ma’lumot ularga uzoq zamon oldin ularning Payg‘ambarlari Muso va Iso (alayhimas-salom) tomonidan berilgan. Ikkalasi ham ularga uning risolati, ta’rifi, xabari yurishi kerak bo‘lgan usul va uning dinining o‘ziga xos xususiyatlari haqida xabar berganlar. U yaxshilikni buyurib, yomonlikdan qaytaruvchi “savodsiz Payg‘ambar”dir. U, shuningdek, Isroil o‘g‘illaridan unga ishongan kishilarning yelkasidan, Alloh ularning itoatsizligi sababli ularga yuklanishini bilgan og‘ir yuklar va zanjirlarni olib tashlaydi. Bu yuklar savodsiz Payg‘ambar ularni unga ishonganlardan ko‘tarmaguncha ularga tegishli bo‘lib qoladi. Uning izdoshlari Rabbiylaridan qo‘rqadi, yomonlikdan uzoqlashadi, zakot beradi va Alloh ayatlariga ishonadi. Isroil o‘g‘illariga shuningdek, bu savodsiz Payg‘ambarga ishongan, uni hurmat qilib, qo‘llagan va u bilan birga nozil qilingan nurga ergashgan kishilar “albatta najot topadilar”, degan eng ishonchli xabar ham berilgan. Isroil o‘g‘illariga Payg‘ambarlari Muso (alayhissalom) tomonidan berilgan bu dastlabki ma’lumot Alloh xabarining qanday shaklda kelishini, uning bayrog‘ini kim ko‘tarishini, bu bayroqdorga kim ergashishini va Uning rahmatiga erishishni ta’minlaydigan harakat yo‘lini aniq ko‘rsatadi. Shunday ekan, Islom xabari haqida bunday erta ogohlantirishni olgan avvalgi dinlar izdoshlarining Islom xabariga ergashmasliklari uchun hech qanday uzr yo‘q.

Sūra shu nuqtada Muso va Isroil o‘g‘illari hikoyasini bayon qilishni to‘xtatib, savodsiz Payg‘ambarning o‘ziga murojaat qiladi va unga Ollohning amrini beradi: uning xabari butun insoniyatga taalluqli ekanini e’lon qilsin, Ollohning va’dasini ro‘yobga chiqarish uchun: “Ayting:

The sūrah pauses at this point in its relating of Moses and the Children of Israel’s story to address the unlettered Prophet himself, giving him God’s order to declare that his message applies to all mankind, in fulfilment of God’s promise: “Say:

“Ey insonlar, men sizlarning hammangizga Allohning elchisiman. Osmonlar va yerning mulki Unga tegishlidir. Undan boshqa iloh yo‘qdir. U tiriltiradi va o‘ldiradi. Bas, Allohga va Uning elchisi bo‘lgan, Allohga va Uning kalimalariga ishonadigan ummiy Nabiyga iymon keltiringlar. Hidoyat topishingiz uchun unga ergashinglar”, (158-oyat).

‘Mankind, I am indeed God’s Messenger to you all. It is to Him that sovereignty over the heavens and the earth belongs. There is no deity other than Him. He alone grants life and causes death. Believe, then, in God and His Messenger, the unlettered Prophet, who believes in God and His words. And follow him, so that you may be rightly guided.’” (Verse 158)

Bu, demak, yakuniy va umumbashariy xabardir, u biror jamoa, hudud yoki avlod bilan cheklanmaydi. Bundan oldingi xabarlar muayyan jamoaga yoki ma'lum bir davrga mo'ljallangan edi; ular yangi payg'ambar kelguniga qadar amal qilar edi. Insoniyat o'sha cheklangan xabarlar nuri ostida, ushbu so'nggi xabarga tayyorlanib, ma'lum darajada taraqqiy etdi. Har bir yangi xabar inson taraqqiyotini hisobga olgan holda ilohiy qonunga ayrim o'zgartirishlar kiritdi. Yakuniy xabar mohiyatan to'liq va mukammaldir, uning tafsilotlarini amalga oshirishda moslashuvchanlikka joy qoldiradi. U butun insoniyat uchun mo'ljallangan, shuning uchun bundan keyin biror jamoa yoki avlod uchun mahalliy xabarlar bo'lmaydi. U insonning asl tabiatiga javob beradi, ya'ni u butun insoniyatga mos keladi. Shu sababli u savodsiz Payg'ambar ﷺ orqali yetkazildi, uning tabiati esa pok bo'lib qoldi, faqat Alloh tomonidan olgan tarbiyasi bilan kamolga yetdi. Shunday ekan, Payg'ambar ﷺning pok tabiati tabiiy jihatdan pok xabarni yetkazdi, bu xabar barcha insonlarga xos bo'lgan o'sha tabiatga murojaat qiladi:

This is, then, the final, universal message that is not confined to a particular community, area or generation. Earlier messages were limited to a certain community or a certain period of time which extended until the appearance of a new messenger. Mankind made certain limited progress in the light of those messages, in preparation for this last message. Every new message incorporated certain modifications of the divine law that took into account human progress. The final message is complete and perfect in essence leaving room for flexibility in the implementation of its details. It is meant for all mankind, and there will be no subsequent local messages for any particular community or generation. It responds to basic human nature, which means that it is suitable for all mankind. Hence, it was conveyed by the unlettered Prophet whose nature remained pure, refined only by the care he received from God. Hence, the Prophet’s pure nature conveyed the naturally pure message, addressing the very nature that is common to all mankind:

Sura davomida Isroil avlodlari haqidagi ba'zi jihatlarning tarixini bayon qilishda davom etadi, Muso Xudo belgilagan vaqt uchun tanlagan yetmish kishini chulg'ab olgan qattiq larzadan so'ng ularni tark etgan joyidan davom ettiradi. Muso ularni qutqarish uchun Rabbisiga qalbdan iltijo qilishga berilgan edi. Boshqa suralardagi bayonlardan ma'lumki, bu yetmish kishi qayta tirildi va imonga to'lib o'z qavmlariga qaytdi. Sura bu hikoyaning ipini davom ettiradi, lekin avval Isroil avlodlarining hammasi adashmaganini bayon qilishdan boshlaydi: "Musoning qavmi orasida haqqa qarab hidoyat beradigan va uning nurida adolat bilan ish tutadigan kishilar ham bor." (159-oyat)

The sūrah resumes its account of the certain aspects of the history of the Israelites, picking it up after the violent trembling that seized the seventy people Moses had chosen for the appointment set by God. Moses was absorbed in a heartfelt supplication to his Lord to save them. We know from the accounts given in other sūrahs that these seventy people were resurrected and returned to their folk, full of faith. The sūrah picks up the thread of this story, but begins first by stating that not everyone among the Israelites was in error: “Yet among the folk of Moses there are some who guide (others) by means of the truth and act justly in its light.” (Verse 159)

Bu ularning Muso alayhissalom davrida va undan keyingi holatini tasvirlaydi. Ular orasida haqiqatga intilgan, uning hidoyatini ko‘rsatgan va adolatni qaror toptirgan bir guruh odamlar ham bor edi. Aynan shunday kishilar Muhammad ﷺ ning risolatini tayyor qabul qildilar, chunki Tavrotda uning kelajakdagi zuhuri haqida xabar berilgan edi. Ularning eng mashhuri Abdulloh ibn Salom (roziyallohu anhu) bo‘lib, u Payg‘ambar ﷺ ning sahobasi edi. U Madinadagi yahudiylarga qarshi chiqib, Tavrotda savodsiz Payg‘ambar haqida nima deyilganini hamda Islom shariati yahudiylarning bir qator qonunlarini tasdiqlaganini ularga ko‘rsatib bergan.

This describes their situation at the time of Moses, and after him, which meant that there was among them a group who were keen to follow the truth and show its guidance and maintain justice. It was such people who received the Prophet Muhammad’s message with ready acceptance, since they were informed in the Torah of his forthcoming appearance. The most notable of these was `Abdullāh ibn Sallām (may God be pleased with him), a companion of the Prophet who stood up to the Jews in Madinah pointing out to them what the Torah says about the unlettered Prophet as well as the fact that Islamic law endorsed a number of Jewish laws.

Sura shundan so‘ng tarixiy voqealar haqidagi hikoyasini davom ettiradi: “Biz ularni o‘n ikki qabilaga bo‘lib qo‘ydik, har biri alohida jamoa edi. Qavmi Musodan suv so‘raganida, Biz unga vahiy qildik: ‘Asang bilan toshga urgin’. Undan o‘n ikki buloq otilib chiqdi va har bir qabila o‘z suv ichish joyini bildi. Ularning ustiga bulutlarni soya qilib qo‘ydik va ularga mann va bedana yubordik, [shunday deb]: ‘Biz sizlarga rizq qilib bergan yaxshi narsalardan yeng.’ Ular Bizga hech qanday zulm qilmadilar, lekin o‘zlariga zulm qildilar.” (160-oyat)

Isroil o'g'lonlari Xudoning g'amxo'rligiga qanday javob berdilar? Ularga ko'rsatilgan uzoq yo'lda qanday qadamlar qo'ydilar? "Ularga aytildi: «Bu shaharda yashanglar va xohlagan narsangizdan, uning mevasidan yenglar, hamda: «Ey Rabbimiz, bizdan yukimizni yengillat», deb ayting va ta'zim bilan darvozadan kiring. Biz sizlarning gunohlaringizni kechiramiz va yaxshilik qiluvchilarga albatta mukofotni ko'paytiramiz», deyildi. Lekin ulardan zolimlar o'zlariga aytilgan so'zlarni boshqa so'zlarga almashtirdilar."

How did the Children of Israel respond to God’s care? What steps did they take on the long road pointed out to them? “It was said to them: Dwell in this city and eat of its food whatever you may wish, and say: “Lord, relieve us of our burden,” and enter the gate in humility. We will forgive you your sins, and We will richly reward those who do good.’ But the wrongdoers among them substituted other words for those which they had been given.

Shunday qilib, ularning zulmi uchun ularga osmondan azob yubordik. (161-162-oyatlar)

Therefore We let loose against them a scourge from heaven in requital for their wrongdoing.” (Verses 161-162)

Xudo ularni buzoq sig'inish gunohidan kechirdi, shuningdek, tog'da turganlarida larzaga tushirilgandan keyin ham ularni kechirdi. U ularga barcha ne'matlarini berdi; shunga qaramay, ularning tabiati yana ularni to'g'ri yo'ldan chetga olib ketadi. Yana ular itoatsizlik qilib, Xudoning so'zlarini o'zgartiradilar. Ularga ma'lum bir shaharga kirish buyurildi; uning nomi Qur'onda berilmagan, chunki shahar nomini bilish hikoyaning ahamiyatiga qo'shimcha qilmaydi. Xudo ular uchun shaharning barcha mevalari va rizqlarini halol qildi, shart shuki, kirayotganda ular ma'lum bir duoni aytsinlar va sajda qilsinlar. Bu so'nggi harakat, ular o'zlarini juda qudratli his qilgan g'alaba vaqtida Xudoga bo'ysunishlarini bildirish uchun talab qilingan edi, xuddi PayG'ambar Muhammad (sollallohu alayhi vasallam) ko'p asrlar o'tib, Makka islom qo'liga o'tganda, tuyasining ustida sajda qilganlari kabi. Itoatlari evaziga Xudo ularning gunohlarini kechirishga va ular orasidagi yaxshi ish qilganlarning mukofotini oshirishga va'da berdi. Lekin nega ular itoatsizlik qilishadi? Bunga og'ishning ularning tabiatida bo'lganidan boshqa hech qanday izoh yo'q: "Ammo ulardagi zolimlar o'zlariga aytilgan so'zni boshqasiga almashtirdilar." (162-oyat)

God forgave them their sin of worshipping the calf, and He also forgave them after they were seized by the trembling when they were on the mountain. He has given them all His blessings; yet again their nature takes them away from the straight path. Again they disobey and change God’s words. They are told to enter a particular city, the name of which is not given in the Qur’ān because knowing its name does not add to the significance of the story, and God makes lawful for them all its fruits and provisions, provided that as they enter they say a particular supplication and prostrate themselves on entry. That last gesture was required as a declaration of their submission to God at the time of victory when they felt very powerful, just as the Prophet Muhammad (peace be upon him) prostrated himself many centuries later, on the back of his camel, when Makkah fell to Islam. In return for their obedience, God promised to forgive them their sins and to increase the reward of those among them who did well. But why would they disobey? There is no explanation other than the fact that deviation was in their nature: “But the wrongdoers among them substituted other words for those which they had been given.” (Verse 162)

Yana bir bor Isroil o'g'illari gunohkor itoatsizlikka yo'l qo'ydilar. Bu holatda ular Xudoning qonunini ochiq buzmaydilar, lekin qonun talab qilgan narsadan qochish uchun yo'llar izlaydilar. Ular o'zlariga duch kelgan sinovda sabr-toqatli bo'la olmaydilar, chunki sabr-toqat istaklar va intilishlarni boshqara oladigan tabiatni talab qiladi: "Ulardan dengiz bo'yidagi shahar haqida so'rang: uning aholisi shanba kunining hurmatini qanday buzgani haqida. Har shanba kuni ularning baliqlari suv yuzasiga chiqib, ularning oldida paydo bo'lar edi, lekin shanbadan boshqa kunlarda ular yaqin kelmas edilar. Shunday qilib, itoatsizliklari uchun Biz ularni sinadik. Ulardan ba'zilari: «Xudo, albatta, halok qilishi yoki qattiq jazolashi aniq bo'lgan odamlarga nega va'z qilasizlar?» deganlarida, [boshqalari] javob berdilar: «Rabbingiz huzurida ayblanmaslik uchun va ular taqvodor bo'lishlari uchun». Ularga berilgan barcha ogohlantirishlarni unutganlarida, yomonlikning oldini olishga intilganlarni qutqardik, zolim qilmishlari uchun haddan oshganlarni esa dahshatli azob bilan halok qildik. Taqiqlangan ishni o'jarlik bilan qilishda davom etganlarida, ularga dedik: «Xor maymunlarga aylaningiz!» Shunda Rabbingiz, albatta, Qiyomat kunigacha ularning ustiga shafqatsizlarcha zulm qiladigan kishilarni yuborishini e'lon qildi. Albatta, Rabbingiz jazolashda tezdir, lekin shubhasiz, U juda kechiruvchi va rahmlidir». (163-167-oyatlar)

Once more the Children of Israel are guilty of sinful disobedience. In this particular case, they do not openly contravene God’s law, but they try to find loopholes to evade what the law requires. They cannot remain steadfast in the face of the trial to which they are exposed, because steadfastness requires a nature that can control desires and ambitions: “Ask them about the town which stood by the sea: how its people profaned the Sabbath. Each Sabbath their fish appeared before them breaking the water’s surface, but they would not come near them on other than Sabbath days. Thus did We try them because of their disobedience. When some among them asked: ‘Why do you preach to people whom God is certain to destroy, or at least to punish severely?’ [others] replied: So that we may be free from blame in the sight of your Lord, and that they may become God-fearing.’ When they had forgotten all the warnings they had been given, We saved those who had tried to prevent evil, and overwhelmed the transgressors with dreadful suffering for their iniquitous deeds. And when they insolently persisted in doing what they had been forbidden to do, We said to them: ‘Turn into despicable apes.’ Then your Lord declared that He would most certainly raise against them people who would cruelly oppress them till the Day of Resurrection. Your Lord is swift indeed in His retribution, yet He is certainly much forgiving, merciful.” (Verses 163-167)

Uslub jihatidan bu yerda o‘zgarish ro‘y beradi: tarixiy voqealarni bayon qilish usuli tark etilib, Madinada Payg‘ambar Muhammad (ﷺ)ga qarshi chiqqan Isroil avlodlari bilan bevosita bahslashishga o‘tiladi. Bu oyatdan boshlanib 171-oyatgacha bo‘lgan qism Madinada, uning yahudiy aholisiga javob berish uchun nozil bo‘lgan. Shunga qaramay, u bu Makka surasiga Musо (Muso) payg‘ambar bilan Isroil avlodlari tarixini to‘ldirish maqsadida kiritilgan.

Shu sababli, Xudodan qo‘rqadigan qalblarning ichki turtkisiga tayanmaydigan barcha vaziyatlar muvaffaqiyatsizlikka mahkumdir. Shuningdek, Xudoning hokimiyatiga tayanmaydigan barcha odamlar yaratgan nazariyalar va tuzumlar ham muvaffaqiyatsizlikka mahkumdir. Demak, qonun ijrosini ta’minlashga qaratilgan barcha inson tizimlari samarasizdir, chunki hech bir politsiya kuchi barcha odamlarni doimo kuzatib turolmaydi.

Hence, all situations which do not rely on the inner motivation of God-fearing hearts are bound to fail. Also doomed to failure are all man-made theories and regimes which do not rely on God’s authority. Hence, all human systems to ensure the enforcement of the law remain ineffective, because no police force can watch over all people, all the time.

Ushbu surada zikr etilgan bu holatda, o'sha shahar aholisi shanba kuni baliq ovlash taqiqini chetlab o'tish yo'llarini izlay boshladilar. Rivoyat qilinishicha, ular shanba kuni baliqlar dengizga qaytib keta olmasligi uchun ma'lum to'siqlar qurganlar, yakshanba kuni esa tutilgan baliqni tezda olib ketishgan. Ular shanba kuni ov qilmaganliklarini da'vo qilganlar, chunki baliqlar to'siqlar orqasida suvda qolgan. Ikkinchi guruh esa bu barcha hiylakorlikni anglab, bunday ish qilayotganlarni Xudoning jazosi haqida ogohlantirgan va ularning rejalaridan o'zlarini ajratib olganlar.

In this particular case mentioned in the sūrah, the inhabitants of that city began to seek ways and means to get around the prohibition of fishing on the Sabbath day. It has been reported that they put up certain barriers on the Sabbath day so that the fish could not return to the sea, and on the Sunday they would be quick to take their catch. They claimed that they did not do the fishing on the Sabbath, because the fish remained in the water, behind the barriers. A second group recognized the deviousness in all this, and warned those people who perpetrated it against God’s punishment, dissociating themselves from their schemes.

Uchinchi guruh Xudoning amrlariga bo'ysunishga chaqirayotganlarga dedi: bu adashgan odamlarga nasihatingizning nima foydasi bor, ular adashgan yo'llarida davom etayotgan ekan? Xudo ularni albatta halok qiladi yoki ularga og'ir azob beradi: "Ulardan ba'zilari: «Xudo albatta halok qiladigan yoki qattiq azob beradigan kishilarga nega va'z aytasizlar?» deganlarida" (164-oyat). Xudoning qonunini buzib, o'zlarini halokatga yoki og'ir azobga mahkum qilganlaridan keyin, ogohlantirish va nasihat ularga foyda bermaydi. Ikkinchi guruh javob berdi: "Rabbingiz huzurida ayblanmaslik uchun va ular taqvoli bo'lishlari uchun." Yaxshilikka buyurish va yomonlikdan, hamda Xudo qonunini buzishdan qaytarish bizning burchimizdir. Burchimizni ado etganimizdan so'ng, ayblanmasligimizni umid qilamiz. Bundan tashqari, bizning nasihatimiz nozik qalbga ta'sir qilib, itoatsiz kishilarning kamida bir qismini tavbaga keltirishi mumkin.

Qur'oniy hikoya Muso alayhissalomdan keyingi tarixiy voqealarni davom ettiradi. U keyingi avlodlarga, to Madinada yashagan yahudiy avlodigacha bo'lgan davrga ishora qiladi, o'sha paytda Payg'ambar Muhammad ﷺ u yerda birinchi musulmonlar jamoasiga asos solgan edi.

The Qur’ānic account follows the historical events after Moses. It refers to succeeding generations up to the Jewish generation that lived in Madinah at the time when the Prophet Muhammad (peace be upon him) established the first Muslim community there.

Biz ularni yer yuzida turli jamoalarga bo‘lib yubordik; ulardan ba’zilari solih edi, ba’zilari esa bundan ancha uzoq edi. Biz ularni ne’matlar va musibatlar bilan sinab ko‘rdik, toki ular o‘z yo‘llariga qaytsinlar. Ulardan keyin Kitobga voris bo‘lgan avlodlar keldi. Shunga qaramay, ular bu quyi dunyoning o‘tkinchi lazzatlaridan bahramand bo‘lishga ishtiyoqmand bo‘lib, “Bizni albatta kechirishadi”, deydilar. Agar ularga shunga o‘xshash lazzatlar yana kelsa, albatta, ularni ham qabul qilishga intiladilar. Ular Kitoblari orqali Xudo haqida haqdan boshqa narsani aytmaslikka ahd qilishmadimi? Va ular Kitobdagi narsalarni yaxshilab o‘rganishmadimi? Albatta, oxirat hayoti Xudodan qo‘rqqan kishilar uchun yaxshiroqdir. Hali ham aql yuritmaysizlarmi? Kitobni mahkam tutib, namozlarini o‘z vaqtida o‘qiydigan kishilar esa – biz yaxshilik qilishni buyuradigan kishilarning mukofotini zoye qilmaymiz. Biz tog‘ni ularning ustiga xuddi soya kabi ko‘tardik va ular tog‘ ustlariga qulab tushadi, deb o‘yladilar. (Shunda Biz aytdik): Biz sizlarga bergan narsani kuchingiz yetganicha mahkam tutinglar va unda bor narsalarni esda tutinglar, toki Xudodan qo‘rqqanlardan bo‘lasizlar. (168–171-oyatlar)

We dispersed them all over the earth as separate communities; some of them were righteous, and some far from that, and We tried them with blessings and misfortunes, so that they might mend their ways. They were succeeded by generations who inherited the Book. Yet these are keen to enjoy the fleeting pleasures of this lower world and say, “We shall be forgiven.” Should some similar pleasures come their way, they would certainly be keen to indulge them. Have they not solemnly pledged through their Scriptures to say nothing but the truth about God? And have they not studied well what is in [the Scriptures]? Surely the life in the hereafter is better for all who are God-fearing. Will you not use your reason? As for those who hold fast to the Scriptures and attend regularly to their prayers, We shall not fail to reward those who enjoin the doing of what is right. We suspended the mountain over them as if it were a shadow, and they thought that it would fall down on them. [We said]: Hold fast with all your strength to what We have given you and bear in mind all that it contains, so that you may remain God-fearing. (Verses 168-171)

Imon va hayot masalalari, ya'ni oxirat va Xudodan qo'rqish masalalari insonning e'tiqodi va hayotida markaziy o'rin tutganligi sababli, Qur'on dunyoning o'tkinchi lazzatlariga berilishga moyil bo'lganlarga aqlini ishlatishga da'vat etadi: "Albatta, oxirat (sovg'a)si Xudodan qo'rqqanlar uchun yaxshiroqdir. Siz aqlingizni ishlatmaysizmi?" (169-oyat). Agar aql so'nggi hukmni chiqarganda va yakuniy xulosa johil bilimning niqobi emas, balki haqiqiy ilmning natijasi bo'lganda edi, oxirat bu quyi dunyoning o'tkinchi lazzatlaridan ancha ustun deb qaralgan bo'lardi. Xudodan qo'rqish e'tiqodni mustahkamlash va bu hayotda muvaffaqiyatga erishish deb tushunilgan bo'lardi: "Kitobga mahkam yopishganlar va namozni to'kis ado etganlar — biz to'g'rilikni tutgan kishilarning mukofotini zoye qilmaymiz." (170-oyat)

Because the questions of the hereafter and fearing God are central to faith and life, the Qur’ān tells those who are keen to indulge in the fleeting pleasures of this world to use their minds: “Surely the lift in the hereafter is better for all who are God-fearing. Will you not use your reason?” (Verse 169) Had reason had the final say, and had the final verdict been that of true knowledge, rather than ignorance given the guise of knowledge, the hereafter would have been seen as far superior to the fleeting pleasures of this lower world. Fearing God would have been seen as strengthening faith and achieving success in this life: “As for those who hold fast to the Scriptures and attend regularly to their prayers, We shall not fail to reward those who enjoin the doing of what is right.” (Verse 170)

Ushbu oyatda Kitoblar orqali ahd-paymon bergan va ularni chuqur o‘rgangan kishilarga aniq tanbeh bor. Chunki ular o‘zlari o‘rgangan Kitoblarga mahkam yopishmaydilar, ularning ta’limotlarini amalga oshirmaydilar, tushunchalarini shakllantirishda va xatti-harakatlarini belgilashda ularga murojaat qilmaydilar. Shunga qaramay, bu oyat ma’nosi jihatidan umumiy bo‘lib, barcha avlodlarga va barcha holatlarga qaratilgandir.

Clear criticism of those who have given their pledges through the Scriptures and who have studied them thoroughly is implied. That is because they do not hold fast to the Scriptures they studied, and do not implement their teachings, or refer to them in formulating their concepts and deciding their behaviour. However, this verse remains general in its import, addressing all generations and all situations.

Aynan "Kitobga mahkam yopishing" degan ibora ko'z oldimizda, deyarli ko'rib va his qilishimiz mumkin bo'lgan jonli tasvirni hosil qiladi. Bu kitobni kuch va jiddiyat bilan ushlab turish tasviridir.

The very expression, “hold fast to the Scriptures”, gives a vivid image that we can almost see and feel. It is the image of holding the book with strength and seriousness.