"Ţā. Sīn. Mīm. Bular aniq bayon qiluvchi Kitobning oyatlaridir." (1-2-oyatlar) Bu sura uch harfdan iborat alohida harflar bilan boshlanadi, toki ayon bo'lsin, Qur'on aynan shunday harflardan tuzilgan. Uning oyatlari odamlar tomonidan odatda yaratiladigan narsalardan ancha yuksak sifatli va ancha nozik ma'noli: "Bular aniq bayon qiluvchi Kitobning oyatlaridir." (2-oyat) Demak, bu kitob oddiy odamlarning asari emas, chunki uning o'xshashini hech kim yarata olmaydi. Bu Allohning bandalariga bayon qilgan vahiysi bo'lib, Uning beqiyos qudratini va O'zi yaratgan barcha narsalarning, kattasining ham, kichigining ham, mohiyatidagi haqiqatni aks ettiradi: "Biz sizga Muso va Fir'avn qissasidan iymon keltiradigan qavm uchun haqiqatni bayon qilib beramiz." (3-oyat) Demak, bu kitob iymon keltirganlarga qaratilgan. U ularni tarbiyalash va kamolga yetkazish, ularga to'g'ri yo'lni ko'rsatish va uni amalga oshirish yo'llarini o'rgatish uchun nozil bo'lgan. Ushbu surada bayon qilingan qissalar aynan o'sha mo'minlar uchundir, chunki ular bundan foyda oladiganlardir.

“Ţā. Sīn. Mīm. These are verses of the Book that makes things clear.” (Verses 1-2) The sūrah begins with these three separate letters to make clear that it is from letters like these that the Qur’ān is composed. Its verses are of a greatly superior quality and of much finer import than what is normally composed by people: “These are verses of the Book that makes things clear.” (Verse 2) Thus, this book is not the work of ordinary people; for no one can produce its like. It is revelation that God relates to His servants, reflecting His incomparable ability, and the truth that is at the heart of everything God makes, large or small: “We shall relate to you some of the story of Moses and Pharaoh, setting forth the truth for people who will believe.” (Verse 3) It is then to the believers that this book is addressed. It is meant to remould and cultivate them, pointing out their way for them and showing them the code to implement. The stories related in this sūrah are meant for those believers, because they are the ones who will benefit from them.

Ushbu Allohdan bevosita bo‘lgan munosabat mo‘minlarga alohida g‘amxo‘rlik ko‘rsatilayotganidek tuyg‘u beradi va ularni o‘zlarini qadrli va muhim his qilishga undaydi. Ular buni qanday anglamasliklari mumkin, axir bu Yaratgan Egamiz — Qodir Tangri o‘z kitobini o‘z Elchisiga, ularning o‘zlari uchun bog‘lab yuborayotgan bo‘lsa? Mo‘min bo‘lganlari uchun ular bunday oliy g‘amxo‘rlikni qabul qilishga zarur fazilatlarga ega: “imon keltiradigan qavm uchun” (3-oyat).

This direct relation from God imparts an air of the special care taken of believers, making them feel worthy and important. How could they fail to realize this, when it is God Almighty that relates His book to His Messenger for their own sake. Being believers, they have the necessary qualities to receive such sublime care: “for people who will believe.” (Verse 3)

Hikoya boshlanadi va bizga Xudoning qo'li hech kimning vositasisiz, bevosita qanday ishlashi aytiladi. Muso sura bayon qilgan og'ir sharoitda, xavf ostidagi yangi tug'ilgan chaqaloq sifatida dunyoga keladi. Deyarli ko'z oldimizda uning bo'g'ziga pichoq tortilayotgandek bo'ladi. Onasi juda xavotirda, chaqaloqning tug'ilgani haqidagi xabar zolim hokimiyat quloqlariga yetib borishidan qo'rqadi. U yaxshi biladiki, agar bu xabar yetib borsa, o'g'lini himoya qilishi yoki yashirishi mumkin bo'lmaydi. U qanday qilib bolani yig'lamasligi va shu bilan o'zining borligini oshkor qilib qo'ymasligi mumkin? U o'zini ojiz va kuchsiz his qilardi.

The story begins and we are told how God’s hand works directly, and not through anyone else. Moses was born under the sort of difficult circumstances the sūrah has described: a newborn baby in great danger. We almost see the knife being taken out to cut his throat. His mother is so worried, fearing that the news of his birth might reach the despotic authorities. She is well aware that if it did she would not be able to protect or hide him. How could she prevent him from crying and so betraying his presence? She knew herself to be helpless and powerless.

Shu nuqtada Xudoyning qo‘li aralashadi, xavotirli onaga to‘g‘ridan-to‘g‘ri murojaat qiladi va unga nima qilish kerakligini ilhom qilib beradi: "Musoning onasiga vahiy qildik: «Uni emizgin, so‘ng uning hayotidan qo‘rqsang, uni daryoga tashla, qo‘rqma va g‘amgin bo‘lma»." (7-oyat) Bu qanday ilhom? Mehribon ona go‘dagini emizmoqda, unga esa, agar uning hayoti xavf ostida qolsa, go‘dakni daryoga tashlash buyurilmoqda. Shu bilan birga unga qo‘rqmaslik va g‘amgin bo‘lmaslik aytilmoqda: "qo‘rqma va g‘amgin bo‘lma". Go‘dak barcha xavfsizlikni ta’minlovchi va barcha qo‘rquvlarni yo‘qotuvchi Zotning himoyasida bo‘ladi. Uni olovni salqin va rohat joyiga aylantirgan, dengizni panoh va tinchlik maskaniga aylantirgan qo‘l kuzatib boradi. Bu qo‘l himoya qilgan biror kishiga Fir’avn yaqinlashishga jur’at eta olmaydi.

At this point God’s hand intervenes, making direct contact with the worried mother, and inspiring her with what to do: “We revealed to the mother of Moses: ‘Breast- feed him, and then when you have cause to fear for him, cast him in the river, and have no fear and do not grieve.’” (Verse 7) What sort of inspiration is this? A caring mother suckling her child is told to cast him into the river should she fear for his life. She is told, however, not to fear or grieve for him: “have no fear and do not grieve.” He will be under the care of the One who provides all security and dispels all fear. He will be looked after by the hand which makes the fire a cool and relaxing place, and makes the sea a place of shelter and repose. No Pharaoh dare come near anyone this hand protects.

“Uni sizga qaytarib beramiz.” (7-oyat) Uning hayoti haqida qo‘rqishingiz yoki uni sizdan olib ketishlari haqida tashvishlanishingizga hojat yo‘q. “Va uni Bizning elchilarimizdan biri qilamiz.” (7-oyat)

Sura bizga Muso tug'ilgan va suvdan qutqarilgan voqea bilan uning yetuk yoshda, o'z kuchi-quvvatining cho'qqisida ko'rinadigan ikkinchi voqea o'rtasidagi ko'p yillar haqida hech narsa aytmaydi. Muso onasining emizishiga qaytarilganidan keyin nima bo'lganini, Fir'avn saroyida qanday tarbiyalanganini, emizikdan ajratilgandan so'ng haqiqiy onasi bilan qanday munosabatda bo'lganini, voyaga yetgach saroyda yoki undan tashqarida qanday mavqeda bo'lganini bilmaymiz. Shuningdek, bu yillar davomida Musoning imoni haqida ham hech narsa aytilmagan. Bu yillarda Alloh uni Fir'avnning ibodatchilari va ruhoniylari orasida parvarish qilib, vaqti kelganda unga topshiriladigan vazifaga tayyorlagan edi.

The sūrah does not tell us anything about the many years that separate its first two episodes: namely Moses’ birth and rescue and the second showing him as a mature adult in his prime. We do not know what happened after he was restored to his mother for suckling, how he was brought up in Pharaoh’s palace, what sort of relation he had with his real mother after he was weaned, what position he had in the palace or outside it when he grew up. Nor are we told anything about Moses’ faith during these years, when God took care of him, preparing him, in the midst of Pharaoh’s worshippers and priest, for the mission which would, in time, be assigned to him.

Sura bu nuqtalar haqida jim turadi. Ikkinchi voqeaning hikoyasini boshlar ekan, biz to'liq voyaga yetgan Muso alayhissalomni ko'ramiz — donolik va ilm ato etilgan, solih kishilarning mukofotiga erishgan zot: {U to'liq yetuklik yoshiga yetib, kamolga erishganda, Biz unga hikmat va ilm ato etdik. Yaxshilik qiluvchilarni shunday mukofotlaymiz.} (14-oyat)

The sūrah is silent on all these points. As it starts its narration of the second episode, we see a fully mature Moses, a man endowed with wisdom and knowledge, and one granted the reward of righteous people: “When he attained his full manhood and became fully mature, We bestowed on him wisdom and knowledge. Thus do We reward those who do good.” (Verse 14)

Этот стих указывает на человека, достигшего полной физической зрелости и умственной зрелости — ступени, которой обычно достигают примерно к тридцати годам. Оставался ли Муса в дворце фараона как его приёмный сын до достижения такого возраста? Переехал ли он куда-нибудь, учитывая, каким неприятным должно было быть для него сложившееся положение? Как мог Муса, с его чистой и незапятнанной натурой, чувствовать иначе? Его мать, должно быть, рассказала ему о его истинном происхождении, о народе, к которому он принадлежал, и о его вере. Он, несомненно, видел несправедливость и гонения, которым подвергался его народ, а также широко распространённую в египетском обществе порочность.

This verse identifies a man of full physical growth and mental maturity, a stage of life normally attained when a person is around 30 years of age. Did Moses stay in Pharaoh’s palace as his adopted son until he reached such an age? Did he move elsewhere given how uncomfortable he must have felt with the prevailing state of affairs? How could Moses, with his pure and untainted nature, feel otherwise? His mother must have informed him of his true identity, the community to which he belonged, and its faith. He certainly witnessed the injustice and persecution meted out to his people, as also the extensive corruption prevalent in Egyptian society.

Musoning yesterday o‘lib qolgan odamning surati hali ham Muso ko‘z oldida aniq turardi, shuningdek uning pushaymoni, tavbasi va Allohga bergan va'dasi ham. Shu bilan birga, bunday ish tufayli o‘ziga zarar yetishi haqidagi qo‘rquvi ham chin dildan his etilardi, va bu Musoning Isroil avlodidan bo‘lgan odamga: «Muso unga dedi: “Albatta, sen aniq bir janjalkash kishisan”» (18-oyat), deb tanbeh berishini izohlaydi. Bu odam cheksiz janjallarga aralashgan ko‘rinardi, bu esa Isroil avlodiga qarshi g‘azab hissini albatta kuchaytirardi, ayni paytda ular o‘zlarini himoya qila olmas va to‘liq miqyosli qo‘zg‘olon ko‘tara olmas edilar. Bunday adovatdan hech qanday yaxshilik chiqishi mumkin emas edi.

The image of the man falling dead only the day before was still vivid in Moses’ mind, as was his regret, repentance, and pledge to God. His fear that he may come to harm as a result was also genuinely felt, which explains Moses’ outburst accusing the Israelite of being quarrelsome: “Moses said to him: “Indeed, you are clearly a quarrelsome fellow.” (Verse 18) The man appeared to be involved in endless quarrels which inevitably enhanced angry feelings against the Children of Israel at a time when they could not protect themselves or mount a full- scale revolution. Nothing good could come from such animosity.

Shunga qaramay, Muso Misrlik bilan birga bo'lgan odamga nisbatan g'azabga to'lib, uni ham xuddi avvalgisidek urishga yeldi. Bu bizga uning ehtirosli va o'z-o'zidan harakat qiladigan xarakterini yana bir bor ko'rsatadi: u Isroil avlodlari duch kelgan zulmdan qanchalik kuchli ta'sirlanganini va tajovuzga qarshi turish uchun qo'lidan kelgan hamma narsani qilishga qanchalik intilganini namoyon etadi.

Yet Moses was nonetheless full of anger against the Egyptian and moved to strike him as he had the other. This again gives us a glimpse of his passionate and spontaneous personality, of how strongly he was affected by the injustice suffered by the Israelites and how keen he was to do whatever he could to repel aggression.

Shundan so'ng, u dushmanlari bo'lgan kishiga zarba bermoqchi bo'lganida, o'sha kishi qichqirdi: "Muso! Kecha bir kishini o'ldirganingdek, meni ham o'ldirmoqchimisan? Sen faqat yerda zolim bo'lishni xohlaysan va to'g'ri ish qiluvchilardan bo'lishni istamaysan." (19-oyat)

But then, when he was about to strike the one who was their enemy, the latter exclaimed: Moses! Do you want to kill me as you killed another man yesterday? You want only to become a tyrant in the land, and you do not want to be one who sets things right.’ (Verse 19)

Adolat va qadriyatlar poymol etilgan joyda zulm keng tarqalsa, yaxshi odamlar jamiyat qonunlari va an'analarini yomonlik shakllantirayotganini ko'rib, qattiq ezilishadi. Odamlarning tabiati buziladi va ular zulmni qarshiliksiz qabul qilib, uni bartaraf etish haqida o'ylamay qo'yadilar. Haqiqatan ham, odamlarning tabiati shu darajada tanazzulga uchrashi mumkinki, ular zulmga qarshi turgan jabrlanuvchini malomat qilishadi. Hatto o'zi va boshqalarga nisbatan sodir etilayotgan zulmning oldini olishga intilgan kishini "yer yuzidagi zolim" deb atashlari ham mumkin, xuddi shu Misrlik ikkinchi odam Muso kabi. Gap shundaki, zulm istagancha hukm surib, unga qarshi turadigan hech kim bo'lmagan vaziyat shunchalik odatiy bo'lib qolganki, odamlar uni go'zal xulq, odob-axloq va sog'lom ijtimoiy tuzilma aks ettiruvchi me'yor sifatida qabul qilishga moyil bo'lishgan. Agar kimdir bunday iflos tuzilmani yo'q qilishga chiqsa, ularning noroziligi baland ovozda yangraydi: bunday isyonchini qotil yoki zolim deb atashadi. U ko'p ayblovlarga duchor bo'ladi, zolim esa, agar tanqid qilinsa ham, juda kam tanqid bilan qutulib ketadi.

Odam eslatganda, Muso oldingi kuni sodir bo‘lgan voqealarni tilga olganda, gap davom etmadi. Misrlik qochib ketishiga ruxsat berildi va u Fir’avn va uning odamlariga Muso qotil ekanini aytish uchun ketdi. Bu yerda hikoyada yana bir bo‘shliq bor. Keyingi bizga aytilgan voqea shundan iboratki, bir odam shahrning eng chekka qismidan yugurib kelib, Musoni o‘ldirish rejasi haqida ogohlantirdi. U Musoga yana, hayotini saqlab qolish uchun shahardan qochib ketishi kerakligini maslahat berdi:

It appears that when the man reminded him of events the day before Moses did not proceed. The Egyptian was spared, left to run off and tell Pharaoh and his men that Moses was the killer. Here again there is a gap in the story. The next thing we are told of concerns a man hurrying from the farthest end of the city to warn Moses of a plot to do away with him. He further advised Moses that he should flee the city to save his life:

Shahar chetidan bir kishi shoshilib keldi. U dedi: "Ey Muso! Ishrat ahli seni o'ldirish uchun maslahatlashmoqda. Shuning uchun chiqib keт. Men senga samimiy nasihat qilyapman." (20-oyat)

Then a man came at speed from the farthest end of the city. He said: Moses! The nobles are plotting to kill you. So get yourself away. I am giving you sincere advice. (Verse 20)

Bu Allohning qudrati ishidir. Aniq paytda, Uning irodasini amalga oshirish uchun nimadir aralashadi. Fir'avn hukumatining yetakchi arboblari endi Muso o'z yurtdoshlarining o'limiga sababchi ekanini bilishardi. Ular buni Isroil o'g'illarining isyoni alomati, xavf belgisi deb qarashardi. Shu sababli Musoni yo'q qilish kerak edi. Agar bu oddiy qotillik ish bo'lganida, Fir'avn va uning boshliqlari bu masala bilan band bo'lishlari loyiq bo'lmasdi. Shuning uchun Allohning qudrati o'sha odamlardan birini voqealarni tezlashtirish uchun tanladi. Eng ehtimol, u Fir'avn saroyidagi imonini sir tutgan yagona mo'min edi, uning haqida 40-sura, "Mo'min" surasida batafsil so'zlanadi. U shaharning eng chekka qismidan tezda yugurib kelib, Fir'avn odamlari Musoga yetib olishidan oldin uni ogohlantirish uchun tanlandi. Ogohlantirish oddiy edi: "Ey Muso! Zodagonlar seni o'ldirish uchun maslahatlashmoqda. Shuning uchun darhol ket. Men senga samimiy nasihat qilyapman." (20-oyat)

This is clearly the work of God’s hand. At the right moment, something intervenes to carry out His will. The leading personalities of Pharaoh’s government were now aware that Moses was responsible for their compatriot’s death. They would have seen this as spelling danger, smacking of rebellion by the Children of Israel. Hence, Moses needed to be removed. Had it been an ordinary case of murder, it would have not deserved that Pharaoh and his chiefs be preoccupied with it. Therefore, God’s hand selected one of those very people to precipitate events. Most probably he was the one believer in Pharaoh’s household who had kept his faith secret and who is mentioned in detail in Sūrah 40, The Believer. He was chosen to go at speed from the farthest end of the city to warn Moses before Pharaoh’s men could reach him. It was a simple warning: “Moses! The nobles are plotting to kill you. So get yourself away. I am giving you sincere advice.” (Verse 20)

Musо alayhissalomning shijoatli duosini hali to'liq anglab ulgurmasdanoq, sura darhol uning musibatlariga chek qo'yuvchi navbatdagi sahnaga o'tadi. Bu sahna fa bog'lovchisi bilan boshlanadi, bu esa voqealarning tez ketma-ketligini bildiradi. Go'yo osmonlar Muso duosiga shoshilib javob berayotgandek.

We have barely had time to absorb Moses’ passionate prayer when the sūrah quickly moves on to the next scene that ushers in an end to his troubles. This begins with the conjunction fa, indicating a quick sequence. It is as if the heavens rush to respond to Moses’ prayer:

Ikki ayoldan biri uning oldiga uyalib yurib keldi va dedi: “Otam sizni chaqirmoqda, bizning chorvamizga suv ichirganingiz uchun sizga munosib mukofot bermoqchi.” (25-oyat)

One of the two women then came back to him, walking shyly, and said: My father invites you, so that he might duly reward you for having watered our flock for us.” (Verse 25)

Bu Allohning inoyati bilan berilgan tezkor najotdir. U keksa otaning Muso alayhissalomga o‘z mehmondorchiligini ko‘rsatmoqchi bo‘lgan taklifi shaklida keladi, chunki u uning olijanob harakati uchun minnatdorlik bildirmoqchi edi. Taklifni "ikki qiz"dan biri olib keladi, u o‘zini tutib, xijolat bilan yuradi, xuddi fazilatli yosh ayolga yarashganidek, na zeb-ziynat, na jozibadorlik ko‘rsatadi. U taklifni qisqa va aniq tarzda yetkazadi, buni Qur'on shunday ifodalaydi: Sizning tilingizda "Allohning inoyati" deb yozilishi kerak emas: tarjimada "Allohning" o‘rniga "Xudoning" yozilishi lozim. Quyida tuzatilgan variant: Bu Xudoning inoyati bilan berilgan tezkor najotdir. U keksa otaning Muso alayhissalomga o‘z mehmondorchiligini ko‘rsatmoqchi bo‘lgan taklifi shaklida keladi, chunki u uning olijanob harakati uchun minnatdorlik bildirmoqchi edi. Taklifni "ikki qiz"dan biri olib keladi, u o‘zini tutib, xijolat bilan yuradi, xuddi fazilatli yosh ayolga yarashganidek, na zeb-ziynat, na jozibadorlik ko‘rsatadi. U taklifni qisqa va aniq tarzda yetkazadi, buni Qur'on shunday ifodalaydi:

It is a quick rescue granted by God. It comes in the form of an invitation sent by the old man, who wants to extend his hospitality to Moses for his noble action. The invitation is delivered by “one of the two’ who came walking shyly,’ as a virtuous young woman should walk, displaying neither adornment nor temptation. She delivers the invitation in a brief and clear manner which the Qur’ān expresses as:

“Mening otam sizni chaqirmoqda, sizga bizning qo‘y-echkilarimizga suv berganingiz uchun to‘la mukofotni berish maqsadida.” (25-oyat) Uyalchanligiga qaramay, u aniq, ikkilanmasdan gapiradi va xabarini to‘liq yetkazadi. Bu yana bir bor uning pok va fazilatli tabiatini aks ettiradi. Uning uyalchanligi uni yengmaydi, chunki u o‘zining poklik va fazilatiga ishonadi.

Qari otasi qizining maslahatiga amal qildi. Ehtimol, u qizi bilan Muso o'rtasida o'zaro yoqtirish borligini sezgan bo'lsa kerak, bu esa baxtli oila uchun asos bo'lishi mumkin edi. Sog'lom, buzilmagan tabiatli yosh ayolning o'zida kuch va rostgo'ylikni ko'rgan erkakka moyil bo'lishi tabiiy. Shu sababli, qari otа ikki maqsadni birlashtirib, Musoga sakkiz yil ishlab berishi evaziga qizlaridan biriga uylanishni taklif qildi. Agar Muso muddatni o'n yilga uzaytirsa, bu qo'shimcha iltifot bo'lar edi, uni majburiy qiladigan majburiyat emas edi:

The old man acted on his daughter’s advice. He probably sensed a mutual liking between his daughter and Moses, one which could be the basis for a happy family. It is only natural that a young woman with a healthy, uncorrupted nature be inclined towards a man in whom she discerns strength and honesty. Hence, the old man combined the two purposes, suggesting to Moses that he marries one of his daughters in return for eight years work. Should Moses increase the period to ten years, this would be an added favour, not a commitment to which he would be held:

[Ota] dedi: “Ikki qizimning birini senga turmushga beraman, shu shartda, sen menga sakkiz yil xizmat qilasan. Agar o‘n yilni to‘ldirsang, bu o‘z ixtiyoring bo‘ladi. Men sendan qiyinchilik ko‘rishni istamayman. Xudo xohlasa, meni yaxshi, adolatli odam sifatida topasan.” (27-oyat)

[The father] said: ‘I will give you one of these two daughters of mine in marriage on the understanding that you will remain eight years in my service. If you should complete ten years, it will be of your own choice. I do not wish to impose any hardship on you. You will find me, if God so wills, an upright man.’ (Verse 27)

Откровенно и просто, старик предложил одну из своих дочерей в жены Мусо, не назвав её по имени, однако, возможно, он понял, что девушка, о которой идёт речь, ему известна, поскольку они, казалось, были расположены друг к другу. Он сказал это без всякого смущения, ведь речь шла о предложении брака. В конце концов, нет ничего постыдного в том, чтобы стремиться создать семью и основать дом. Лишь когда люди отходят от здравых, естественных ценностей и начинают соблюдать нездоровые традиции, на них накладываются ненужные ограничения. Так и в нашей сегодняшней общественной среде мы видим, что ни один родитель или опекун не может обратиться к мужчине здравой веры и честности с предложением взять в жёны его дочь, сестру или другую родственницу. Такие традиции делают обязательным, чтобы предложение исходило от мужчины или его родителей, поскольку считается неприличным, если предложение делает сторона женщины. Парадокс в том, что при таких ложных традициях и в такой общественной среде юноши и девушки встречаются, разговаривают и общаются друг с другом, не имея никакого намерения вступить в брак. Как только речь заходит о браке, появляется напускная застенчивость и возводятся другие преграды, препятствующие простому, открытому и честному обсуждению.

Ikki kishi o'rtasida kelishilgan o'n yil o'tdi va bu hikoyaning uchinchi qismiga olib keladi. Biz Musoni yana yo'lda ko'ramiz: u o'n yil oldin yolg'iz bosib o'tgan yo'nalishga qaytib ketmoqda. Bu safar esa u oilasi bilan birga sayohat qilmoqda.

The ten years agreed between the two men have passed, bringing us to the story’s third episode. We see Moses on the road again, backtracking along the route he had taken alone ten years previously. This time though he is travelling with his family.

Bu ikkinchi safardagi muhit butunlay boshqacha. U yo'lda shunday bir narsani qabul qilmoqchi bo'ladiki, uni hech qachon tasavvur qila olmagan edi. Uning Rabbisi unga chaqiradi va u bilan gaplashadi. U unga O'zi uni tayyorlagan vazifani topshiradi.

The atmosphere on this second journey is totally different. He is about to receive, on the way, something that he could never have imagined. His Lord will call him and speak to him. He will assign to him the mission for which He has prepared him.

Shunday qilib, Muso Xudoning xabarini Fir’avn va uning ashrofiga yetkazishi kerak: Isroil o‘g‘illarini ozod qilishlarini, faqat Xudoga ibodat qilishlarini, Unga hech qanday sherik keltirmasliklarini va Xudo ularga va’da qilgan yerni egallashlarini so‘rashi kerak. Shu tariqa Muso Fir’avn, Hamon va ularning qo‘shinlari uchun dushman va g‘am-tashvish manbai bo‘ladi. Aslida u ularning halokatiga sabab bo‘ladi.

Moses is, thus, to deliver God’s message to Pharaoh and his nobles, asking them to release the Children of Israel so that they can worship God alone, associating no partners with Him, and taking possession of the land God has promised them. In this way, Moses would be an enemy and source of grief for Pharaoh, Hāmān and their hosts. In essence, he would bring about their downfall.

Muso (a.s.) o'z muddatini tugatib, oilasi bilan yo'lga chiqqach, Tur tog'ining yonbag'irida olov ko'rdi. Shunda u oilasiga dedi: "Shu yerda kutib turinglar, men olov ko'ryapman. Ehtimol, u yerdan sizlarga biror xabar olib kelarman yoki isinib olishingiz uchun olovdan yonayotgan bir cho'p olib kelarman." Lekin u olovga yaqinlashganda, vodiyning o'ng tomonidagi, muborak joydagi daraxt ichidan unga nido qilindi:

When Moses had fulfilled his term, and was travelling with his family, he perceived a fire on the slope of Mount Sinai. So he said to his family: “Wait here, for I perceive a fire. Perhaps I may bring you from there some information, or a burning brand from the fire so that you may warm yourselves.’ But when he came close to it, he was addressed from the right-side bank of the valley, out of the tree on the blessed site:

Ilohiy xabarni ishonib topshirilish og‘ir va ko‘p qirrali vazifadir. Bunday vazifaga tayinlangan kishida tajriba, tushuncha, bilim va amaliy masalalarda yuksak odob-axloq bo‘lishi lozim. Shuningdek, unga Xudoning maxsus inoyatlari, Uning vahiylari va ko‘rsatmalari kerak bo‘ladi.

To be entrusted with a divine message is a hard and multi-faceted task. The one so assigned needs a wealth of experience, understanding, knowledge and refinement in practical matters. They also need God’s special favours, His revelations and directives.

Muhammad ﷺ ga berilgan Islom xabaridan tashqari, Muso (alayhissalom) xabari, ehtimol, har qanday payg'ambarga topshirilgan eng og'ir vazifadir. U eng zolim hukmdor — o'sha davrda yer yuzidagi eng zolim podshoh Fir'avnga yuborilgan edi. Fir'avn, shuningdek, eng qadimiy saltanat va eng rivojlangan tamaddunning boshlig'i edi. Bundan tashqari, u o'z barcha fuqarolari tomonidan sig'inilishni talab qiladigan hukmdor edi.

Apart from the message of Islam given to Muhammad (peace be upon him), Moses’ message is perhaps the hardest assigned to any prophet. He was sent to Pharaoh, the most tyrannical ruler on earth at the time. Pharaoh was also head of the longest established monarchy, and the most advanced civilization. Furthermore, he was a ruler that demanded to be worshipped by all his subjects.

Muso uzoq vaqt davomida xorlikka mahkum bo‘lgan va uni o‘z taqdiri deb qabul qilib kelgan bir xalqni qutqarish uchun yuborildi. Xorlik insoniy tabiatni buzadi, uning yaxshi, go‘zal jihatlarini yo‘qotadi va chirigan, iflos va buzuq narsalarni qabul qilinadigandek ko‘rsatadi. Bunday xalqni qutqarish og‘ir vazifa edi.

Moses was sent to rescue a community that had long been humiliated, and who had long accepted humiliation as their lot. Humiliation corrupts human nature, obliterating its good, beautiful aspects and making what is rotten, filthy and decadent appear acceptable. To rescue such a community was a tough assignment.

Bundan tashqari, unga xitob qilinadigan xalq o'zining eski e'tiqodidan chetga og'gan edi. Ularning qalblari yangi e'tiqodni tayyor holda qabul qilishga ham erkin emas edi, asl e'tiqodlariga muvofiq yashashga ham qodir emas edilar. Bunday odamlarga murojaat qilish qiyin bo'lardi, ularning bir necha avlodlar davomida kiritgan ko'plab og'ishlari va bid'atlari tufayli esa bu yanada qiyinlashardi.

Moreover, the people to be addressed by his message had deviated from their old faith. Their hearts were neither free to readily accept the new faith, nor could they conform to their original faith. Addressing such people would be difficult, made all the more so by the numerous deviations and innovations they had introduced over several generations.

Muso o'z muddatini tugatib, oilasi bilan yo'lga chiqqanida, Sinay tog'ining yonbag'irida olov ko'rdi. Shunda u oilasiga dedi: "Shu yerda turinglar, men olov ko'ryapman. Ehtimol, u yerdan sizga biror xabar olib kelarman yoki isinishingiz uchun olovdan bir chўp olib kelarman." (29-oyat)

When Moses had fulfilled his term, and was travelling with his family, he perceived a fire on the slope of Mount Sinai. So he said to his family: Wait here, for I perceive a fire. Perhaps I may bring you from there some information, or a burning brand from the fire so that you may warm yourselves. (Verse 29)

Nima bo‘ldiki, Muso shartnoma shartlari tugagach Misrga qaytdi? U bu yerni qo‘rquvdan tark etgan edi, chunki bir misrlikning bilmasdan o‘ldirilishida ishtirok etgan va o‘limni kutgan edi. Fir’avn va uning arboblari uni yo‘qotishni istagan bo‘lsa, unga xavf nimaga bunchalik unutilib qoldi? Bu - umri davomida uning qadamlarini yo‘naltirib kelgan qo‘l. Bu safar u vatan va xalqqa bo‘lgan tabiiy sog‘inch hissi orqali yo‘naltirilgan bo‘lishi mumkin. Xavf hissi eng kam darajaga tushib qolgan bo‘lishi mumkin, shunda u o‘zi uchun yaratilgan va tayyorlangan missiyani endi o‘z zimmasiga olishi mumkin edi.

What could have happened to Moses to make him return to Egypt when the terms of his contract with the old man were fulfilled? He had left it in fear, expecting death for his part in the unwitting murder of an Egyptian. What could have caused him to forget such danger when it was Pharaoh and his chiefs that wanted rid of him? It is the hand that guided his footsteps throughout his life. It might this time have guided him through natural feelings of nostalgia for one’s home and people. It might have reduced his sense of danger to a minimum, so that he could now take up the mission for which he was created and prepared.

Shunday qilib, biz Musoni Misrga qaytish yo'lida, oilasi bilan birga, qorong'i tunda, yo'lini adashgan holda ko'ramiz. Sovuq tun edi va uzoqda olov ko'rinishi uni xursand qildi. U biror ma'lumot olish yoki yonayotgan cho'p olish uchun o'sha tomonga yo'l oldi. Mana, bu epizodning birinchi sahnasi.

Anyway, we see Moses on his return journey to Egypt, with his family, in the dark of the night, having lost his way. It was a cold night, which made him pleased at the sight of fire in the distance. He headed in that direction to get some information or a firebrand. This, then, is the first scene in this episode.

Ikkinchi sahnada Musoga tayyorlangan ulkan ajablanish haqida xabar beriladi: "Ammo u olovga yaqinlashganida, vodiyning o'ng tomonidagi sersoya, muborak joydagi daraxtdan unga nido qilindi." (30-oyat) Biz uning olov tomon intilayotganini va vodiyning o'ng qirg'og'ida ekanligini ko'ramiz. Shu nuqtadan boshlab bu joy muborak bo'ladi. Butun olam endi Musoning qabul qilgan yuksak nidosini aks ettiradi: "daraxtdan" keladigan bu nido, u yerdagi yagona daraxt bo'lishi ham mumkin.

Bu ajoyib sahna yopiladi; vaqt o‘tadi va joy o‘zgaradi. Endi Muso va Horun Fir'avn ro‘parasida turib, Xudoning ravshan belgilarini ko‘rsatmoqdalar, botil dalillarini rad etmoqdalar va Xudoning hidoyatini bayon qilmoqdalar. Oxiri ko‘rsatiladi: bu dunyo hayotida cho‘kish va oxirat hayotida la'nat. Hammasi qisqa va ixcham oyatlar qatorida ifodalangan.

This awesome scene is closed; time passes and the location changes; Moses and Aaron are now facing Pharaoh, producing God’s clear signs, refuting the arguments of falsehood and explaining God’s guidance. The end is shown: drowning in this present life, and a curse in the life to come. All is expressed in a series of short, concise verses:

Musa ularga Bizning aniq belgilarimiz bilan kelganida, ular dedilar: «Bu o‘ylab topilgan sehrdan boshqa narsa emas. Biz bunday narsani ota-bobolarimizdan avval eshitmaganmiz.» Musa javob berdi: «Kim Uning huzuridan hidoyat bilan kelganini va oxirat yurti kimga tegishli bo‘lishini Rabbim yaxshi biladi. Zolimlar hech qachon najot topmaydilar.» Fir’avn dedi: «Ey a’yonlar! Mendan boshqa sizlar uchun hech bir iloh bilmayman. Ey Homon, menga loydan olov yoqib, g‘isht pishir va menga baland bir minora qur, shunda Musoning Xudosiga bir qarab olay. Men esa uni yolg‘onchilardan deb bilaman.» U va uning qo‘shinlari yer yuzida haq bo‘lmagan holda takabburlik qildilar va Bizga qaytarilmasliklarini o‘ylab yurdilar. Shunda Biz uni va uning qo‘shinlarini tutib, dengizga tashladik. Qaranglar, zolimlarning oqibati qanday bo‘ldi. Biz ularni do‘zaxga da’vat qiluvchi peshvolar qildik. Qiyomat kuni ularga hech kim yordam bermas.

When Moses came to them with Our clear signs, they said: ‘This is nothing but forged sorcery. Never did we hear of the like of this among our forefathers of old. ‘Moses replied: My Lord knows best who comes with guidance from Him, and to whom the future belongs. Never will the evildoers be successful.’ ‘Nobles!’ said Pharaoh. ‘I know of no deity that you could have other than myself. Well, Hāmān, kindle for me a fire [to bake bricks] of clay, and then build me a lofty tower, so that I may have a look at the god of Moses; even though I am convinced that he is one who tells lies.’ Thus arrogantly did he and his hosts behave on earth, against all right, thinking that they would never return to Us. And so We seized him and his hosts and cast them in the sea. Look what happened in the end to those wrongdoers. And We made them leaders who called others to the fire. No help will they ever receive on the Day of Resurrection.

Biz bu dunyoda ularning ketidan la'nat ergashtirdik va Qiyomat kuni ular yiroqlashtirilganlar qatoridan bo'ladilar. (36-42-oyatlar)

We caused a curse to follow them in this world, and on Resurrection Day they will be among those who are spurned. (Verses 36-42)

Sura bu yerda Bani Isroil Misrdan chiqishi va undan keyin sodir bo‘lgan voqealarning butun tarixini qoldirib, Fir’avnning taqdirini ko‘rsatganidan so‘ng, Muso alayhissalomning taqdirini zikr qiladi.

The sūrah leaves out the entire history of the Children of Israel’s departure from Egypt, and the events that followed, in order to mention Moses’ lot after having shown us Pharaoh’s:

Shunday qilib, Biz oldingi avlodlarni halok qilganimizdan keyin Musoga odamlar uchun ko‘z ochuvchi, hidoyat va rahmat bo‘lgan kitobni berdik, toki ular o‘ylab ko‘rsinlar.

And so after We had destroyed those earlier generations, We gave Moses the book providing insight for mankind, as a guidance and grace, so that they may reflect.

(43-oyat)

(Verse 43)

Bu Musoga berilgan katta ne'mat hisoblanadi. Uning vasiyati sharafli: bu Alloh tomonidan unga inson zotiga yangi tushuncha va to'g'ri yo'lni ko'rsatish uchun nozil qilingan kitobdir. Biroq mo'minlar Allohning qudrati zaiflarni qanday qutqarib, kuchlilarni qanday yengganini esdan chiqarmasliklari kerak. Zolimlarning qanday halok bo'lganini, mazlumlarning esa qanday o'ch olinib, unga kuch berilganini o'ylab ko'rishlari lozim.

This is certainly a great favour given to Moses. His is an honourable bequest: a book revealed to him by God in order to give mankind new insight and guidance into what is right. Believers must, however, remember how God’s power intervened to save the weak and overcome the powerful. They must reflect on how oppressors are destroyed and the oppressed avenged and given power.

Так завершается история Мусы и Фиръавна, изложенная в этой суре. Она ясно показывает, что безопасность и защищённость достижимы только при нахождении на стороне Аллаха, тогда как страх всегда связан с удалением от Него. Она также показывает, как рука Аллаха вмешивается, чтобы бросить вызов тирании и одолеть её, когда её власть кажется непреодолимой. Wait: the system says translate into Uzbek, and "God" should be written as the Uzbek word for God, never "Allah". So I must redo this in Uzbek. Тугатилади бу сурада баён этилган Мусо ва Фиръавн ҳикояси. Бу ҳикоя аниқ кўрсатадики, хавфсизлик ва омонлик фақат Худонинг тарафида бўлгандагина эришилади, Ундан узоқлашиш эса доимо қўрқувга олиб келади. Шунингдек, у кўрсатадики, зулмга қарши Худонинг қудрати аралашиб, унинг енгилмас кўринган кучини синдиради ва уни мағлуб этади.

Thus ends the story of Moses and Pharaoh as related in this sūrah. It makes clear that safety and security can only be achieved by being on God’s side, while fear is always associated with moving away from Him. It also shows how God’s hand intervenes to challenge tyranny and overcome it, when its power seems irresistible.