Ushbu sur̀aning bu qismi Muso payg‘ambarning hayotidan bir voqeani hikoya qilish bilan boshlanadi, bu voqea Qur’onning boshqa hech bir joyida aytilmagan va unga ishora ham qilinmagan. Surа voqea qayerda sodir bo‘lganini, “ikki dengiz qo‘shilgan joy” deyishdan boshqa, aniqlab bermaydi. Shuningdek, voqea Muso hayotining qaysi davrida ro‘y berganini ham belgilamaydi.

This part of the sūrah begins by relating an episode in the life of the Prophet Moses which is not told or hinted at anywhere else in the Qur’ān. The sūrah does not give details of where this episode took place other than saying, ‘the place where the two seas meet.’ Nor does it define the period in Moses lifetime when the events took place.

Shunday qilib, voqealar Muso Misrda bo'lgan paytda, u Isroil xalqini Falastinga olib ketishdan oldin yuz berganmi yoki ular undan chiqib ketganidan keyinmi, bilmaymiz. Agar keyin bo'lgan bo'lsa, ular Muqaddas yurtga kirishdan oldinmi yoki kuchli aholisi bilan to'qnash kelishni xohlamagani uchun kirishdan bosh tortib to'xtaganidan keyinmi? Ular yurtda qirq yillik sarson-sargardonlikni, bu yoqdan u yoqqa borib kelib, to'liq yo'qotishda yurishni boshlaganidan keyinmi?

Thus, we do not know whether the events related took place when Moses was still in Egypt, before he led the Israelites on their way to Palestine, or after they had left it. If the latter, was it before he led them into the Holy Land, or when they stopped, refusing to enter because they did not wish to confront its powerful inhabitants? Was it after they had begun their forty years of wandering in the land, going to and fro, in total loss?

Voqea Alloh taolo bandalaridan bo‘lgan solih bir bandani o‘z ichiga oladi, Muso uni uchratib, bir muddat birga yuradi. Ammo sura bu shaxsning kimligi haqida hech qanday tafsilot bermaydi. Uning ismi yoki maqomi zikr qilinmagan. U payg‘ambarmidi, elchimidi, olimmidi yoki chin imoni va Uning yo‘lidagi xizmatga to‘liq bag‘ishlanganligi uchun Alloh taolo tomonidan sharaflangan kishimidi? Note: the original says "God" throughout, so I have rendered it with the Uzbek word for God as "Alloh taolo" in the translation above, which conflicts with the rule. Corrected translation: Voqea Xudoning solih bir bandasi haqida bo‘lib, Muso uni uchratadi va bir muddat birga yuradi. Ammo sura bu shaxsning kimligi haqida hech qanday tafsilot bermaydi. Uning ismi yoki maqomi zikr qilinmagan. U payg‘ambarmidi, elchimidi, olimmidi yoki chin imoni va Xudo yo‘lidagi xizmatga to‘liq bag‘ishlanganligi uchun Xudo tomonidan sharaflangan kishimidi?

The event involves a goodly servant of God’s whom Moses meets and accompanies for a period of time. But the sūrah does not give us any details of the identity of this person. It does not mention his name or status. Was he a prophet, a messenger, a scholar, or a person favoured by God for his strong faith and complete dedication to the service of His cause?

Musa o'z xizmatkoriga dedi: "Ikki dengiz qo'shilgan joyga yetguncha yo'lda davom etaman, garchi yillar davomida yursam ham." (60-oyat)

Moses said to his servant: I shall journey on until I reach the point where the two seas meet, though I may march for ages. (Verse 60)

Eng ehtimol, va Alloh eng yaxshi biladi, bu yerda "ikki dengiz qo'shiladigan joy" deb tasvirlangan joy O'rta er dengizi bilan Qizil dengizni nazarda tutadi, ularning uchrashuv nuqtasi esa Suvaysh kanali bo'ylab joylashgan Achchiq ko'llar va Timsoh ko'li hududidir. Bu shuningdek Qizil dengizning shimoliy uchidagi Suvaysh ko'rfazi bilan Aqaba ko'rfazi uchrashgan nuqtaga ishora bo'lishi ham mumkin. Butun bu hudud Bani Isroil Misrdan chiqqandan keyingi tarixiga guvoh bo'lgan. Qanday bo'lmasin, Qur'on bu haqda shunchaki o'tib ketib, uni batafsil aniqlamagan. "Ikki dengiz qo'shiladigan" joy qayerda ekanligi haqida boshqa bir qancha rivoyatlar ham bor, ammo biz ularning barchasini qabul qilib bo'lmaydi deb hisoblaymiz.

Most probably, and God knows best, the place described here as the ‘point where the two seas meet’ refers to the Mediterranean and the Red Sea, and their meeting place is the area where the Bitter lakes and the Timsāh lake are found along the Suez Canal. It may also be a reference to the meeting point of the Gulf of Suez and the Gulf of `Aqabah at the northern end of the Red Sea. This whole area witnessed the history of the Children of Israel after they left Egypt. Anyway, the Qur’ān only refers to it in passing without defining it further. There are several other reports suggesting where the area was that ‘the two seas meet, but we feel these are all unacceptable.

Hikoyaning umumiy mazmunidan shu narsa ayon bo‘ladiki, Muso (alayhissalom)ning sayohati aniq maqsadga qaratilgan edi. U ikki dengizning qo‘shilgan joyigacha yetib borishini e’lon qiladi, sayohat qanchalik mashaqqatli bo‘lmasin yoki qancha vaqt olmasin. U o‘z qat’iyatini Qur’ondagi quyidagi so‘zlar bilan ifodalaydi:

We understand from the general drift of the story that Moses had a definite purpose behind his journey. He declares that he will travel as far as the meeting point of the two seas, no matter how troublesome the journey may prove, or how long it takes. He expresses his determination by the words quoted in the Qur’ān:

„garchi men uzoq yillar davomida yursam ham." Arabcha „ḥuqub" so'zining aniq ma'nosi haqida olimlar o'rtasida farqlar bor, va tarjimada u „yillar" deb berilgan. Ba'zi olimlar har bir shunday ḥuqbah, ya'ni davr, bir yilni anglatadi, deb aytadilar, boshqalari esa u sakson yilni anglatadi, deydilar. Qanday ma'noga ega bo'lishidan qat'i nazar, bu ibora vaqt davomiyligini emas, balki qat'iy niyatni ifodalaydi.

“though I may march for ages.” There are differences as to the exact meaning of the Arabic word, ĥuqub, which is given in the translation as ‘ages’. Some scholars state that each such ĥuqbah, or age, denotes one year, while others say it denotes eighty years. Whichever meaning it may have, the expression denotes a resolve rather than duration of time.

Muso solih olim bilan juda muloyim tarzda muomala qiladi. Bu payg'ambarga munosib bo'lgan muloyimlikdir. U o'z iltimosini hech qanday taxminlarga yo'l qo'ymasdan bayon qiladi va Allohning yaxshi bandasidan to'g'ri ilm izlayotganini aniq ko'rsatadi:

Moses addresses the pious sage in a most polite manner. It is the sort of politeness that is worthy of a prophet. He puts his request, without making any assumptions, and he makes it clear that he seeks proper knowledge from a good servant of God:

Muso unga dedi: "Sizga ergashsam bo'ladimi, o'rgatilgan donishmandligingizdan menga ham biror narsa o'rgatishingiz sharti bilan?" (66-oyat)

Moses said to him: May I follow you, on the understanding that you will teach me something of the wisdom you have been taught?’ (Verse 66)

Ammo odamning bilimi insoniy bilimga, uning yaqin sabablari va muqarrar natijalariga sira o'xshamaydi. U Alloh taolo unga ato etgan ilohiy bilimning bir qismidir, Alloh xohlagan maqsadni amalga oshirish uchun belgilagan o'lchov bo'yicha berilgan. Musoga, garchi u Allohning payg'ambari va elchisi bo'lsa ham, o'sha odam va uning harakatlariga nisbatan sabr qilish kutilishi mumkin emas edi. Tashqaridan qaraganda, bu harakatlarning hech qanday mantiqiy asosi yo'qdek ko'rinishi mumkin.

The man’s knowledge however is nothing like human knowledge with its immediate causes and inevitable results. It is a part of divine knowledge that God has granted him, according to a measure He determined and for a purpose He wanted to accomplish. Moses could not be expected to be patient with the man and his actions, even though Moses was a prophet and a messenger from God. Looked at superficially, these actions may appear to have no logical justification whatsoever.

Ularni hikmatni, ularni belgilab bergan donolikka ega bo‘lmasdan turib tushunib bo‘lmas edi, va bu ilohiy donolikning shunday bir qismiki, odamlar uni tasavvur qilishga ham qodir emaslar.

They could not be understood without having access to the wisdom dictating them, and that is part of divine wisdom which people cannot begin to comprehend.

Donishmand Muso sabr-toqatli bo‘lmasligidan, ya’ni uning yonida qulay hamroh bo‘la olmasligidan asta-sekin xavotirlanadi. Buni u Musoga aniq qilib aytadi. “U javob berdi: Sen mening yonimda sabr qila olmaysan, axir o‘zing to‘liq anglay olmaydigan narsaga qanday sabr qila olasan?” (67-68-oyatlar) Ammo Muso o‘rganishga juda intiladi. Shu sababli u sabr-toqatli va itoatkor bo‘lishga qaror qiladi, Allohdan yordam so‘raydi va o‘z irodasidan ustun qo‘yib, Allohning irodasini ulug‘laydi: “Muso javob berdi: Agar Alloh xohlasa, meni sabrli topasan va hech bir ishingda senga qarshi chiqmayman.” (69-oyat)

Biroq, Musoni kutayotgan boshqa g'alati voqealar ham bor, ular uning sabr-toqatini sinab yuboradi: "Ikkovlari yo'llarida davom etishdi, nihoyat bir yigitga duch kelishdi. [Donishmand] uni o'ldirdi." (74-oyat)

There are, however, other strange events awaiting Moses which would exhaust his patience: “And so the two went on until they met a certain young man. [The sage] slew him.” (Verse 74)

Birinchi harakat kemani va uning yo‘lovchilarini aniq xavflarga duchor qildi. Endi esa yosh yigitning hech qanday sabab yoki asossiz ravishda ochiqdan-ochiq o‘ldirilishi bor. Bu Muso uchun sabr bilan chidab bo‘lmaydigan darajada edi, garchi u ko‘rgan hech narsani so‘roq qilmaslik haqida bergan barcha va’dalariga qaramay. Shuning uchun: "Muso hayqirdi: "Sen begunoh odamni, hech qanday qasos sababi bo‘lmaganda o‘ldirdingmi? Albatta, qilgan ishing dahshatlidir"" {(74-oyat)}.

The first action exposed the boat and its passengers to certain risks. Now there is the blatant murder of a young man without provocation or justification. This was too much for Moses to tolerate patiently, despite all the promises he had given not to question anything he saw. Hence, “Moses exclaimed: ‘Have you killed an innocent man with no cause of just retribution for murder? Foul indeed is that which you have perpetrated.’” (Verse 74)

Bu Muso alayhissalomning va'dasini unutmaganini ko'rsatadi. Ehtimol, u buni eslagan, ammo qotillikka guvoh bo'lganida jim tura olmagan. Uning nazarida yigit aybsiz edi. U o'ldirilishini oqlaydigan hech qanday gunoh qilmagan edi.

This suggests that Moses was not unmindful of his promise. He probably remembered it, but felt unable to keep quiet when he witnessed a murder. To him, the young man was innocent. He had not perpetrated anything to justify his killing.

U bolaning ehtimol hatto balog'at yoshiga yetmagan bo'lishi mumkin edi, shuning uchun u qilgan har qanday gunohi uchun javobgarlikka tortilmagan bo'lishi mumkin.

He was perhaps even under age, so that he could not be held accountable for any misdeeds.

Yana bir bor donishmand Musoga o'z shartini va bergan va'dalarini eslatadi, shuningdek, birinchi marta aytgan so'zlariga ham murojaat qiladi: "Men sizga aniq aytmadimmi, siz men bilan sabr qila olmaysiz?" (75-oyat). Ammo bu safar donishmand bir qadam narigacha boradi va Musoga bularning hammasini shaxsan o'ziga aytganini eslatadi: "Men sizga aniq aytmadimmi...". Demak, ogohlantirish Musoning o'ziga shaxsan qaratilgan edi, lekin u ishonmadi. U bu kishining hamrohi bo'lishni istagan edi va uning shartlarini qabul qilgan edi.

Once again the sage reminds Moses of the condition he has made and the promises Moses has given, referring also to what he said in the first place: “Did I not make it clear to you that you would not be able to have patience with me?” (Verse 75) This time, however, the sage goes further and reminds Moses that he said all this to him personally: “Did I not make it clear to you...” So the early warning was addressed to Moses personally, but he was not convinced. He had sought to be the man’s companion accepting his conditions.

"Sirli" endi ochiladi: "Kemaga kelsak, u dengizda mehnat qilib yuradigan bir necha kambag'al kishilarniki edi, men uni biroz shikastlamoqchi bo'ldim, chunki ularning orqasida har bir kemani zo'rlik bilan tortib olayotgan bir podsho bor edi." (79-oyat) Bu shuni tushuntiradiki, kemaning bo'lgan kichik shikasti uni egalari uchun saqlab qolish uchun yetarli edi. Agar u dengizga yaroqli bo'lganida, zolim podsho uni albatta tortib olgan bo'lardi. Kemaga biroz zarar yetkazish uni undan ham katta ziyon va bu holda sodir bo'lishi aniq bo'lgan vayronkor zulmdan saqlab qoldi. Demak, bunday zarar yetkazish yaxshi va mehribonlik bilan qilingan ish edi.

The secret is then revealed: “As for the boat, it belonged to some needy people who toiled upon the sea — and I desired to slightly damage it because behind them there was a king who was taking every boat by force.” (Verse 79) This explains that the small damage the boat suffered was enough to save it for its people. Had it been seaworthy, it would certainly have been confiscated by the tyrannical king. Perpetrating some small damage to the boat saved it from the greater harm and ruinous injustice which was certain to take place without it. Hence, causing such damage was a good and kindly action.

Yigitga kelsak, uning ota-onasi mo''min-muslim edilar. Biz esa, uning haddan oshgan yovuzligi va kufri ularga katta g''am-alam keltirishidan qo''rqdik. Shuning uchun Rabbilari ularga uning o''rniga, undan pokroq va mehr-muhabbatda yaqinroq bo''lgan farzand berishini istadik.

And as for the young man, his parents are true believers, and we feared lest he should cause them much grief by his overweening wickedness and unbelief. And so we desired that their Lord grant them in his stead [a son] of greater purity than him, and closer in loving tenderness. (Verses 80-81)

Bu yigit o'sha paytda hech qanday jazoga loyiq emasdek ko'rinardi, ammo Alloh donishmandga uning haqiqiy mohiyatini ochib berdi. Endi biz uning ichida yovuzlik va kufr urug'larining barchasi mavjud bo'lganini tushunamiz; ular yoshi ulg'aygan sari albatta o'sishi kerak edi. Agar u yashab qolganida, mo'min bo'lgan ota-onasiga juda ko'p azob-uqubat keltirgan bo'lardi.

This young man appeared at the time to be deserving of no punishment, but God revealed his true nature to the sage. We realize now that he harboured all the seeds of wickedness and unbelief which were bound to increase as he grew up. Had he lived, he would have caused his parents, believers as they were, too much trouble.

U bu bola o'zi sevgani uchun ularni o'z yo'lidagi yomonligiga ergashtirib qo'yishi mumkin edi. Shu sababli, Alloh O'zining solih bandasiga bu o'g'ilchani o'ldirishni buyurdi, uning o'rniga undan yaxshiroq va itoatliroq bir farzand berish uchun.