Ular nima deyishlariga sabr qil va kuchga ega bo‘lgan bandamiz Dovudni eslat. U doim Bizga yuzlanardi. Biz tog‘larni u bilan birga kechqurun va quyosh chiqqanda Bizning cheksiz ulug‘ligimizni ulug‘lashga bo‘ysundirdik; xuddi shunday, qushlarni ham to‘p-to‘p qilib: ularning hammasi uning hamdini takrorlardi. Biz uning saltanatini mustahkamladik; unga hikmat va qat’iy hukm berdik. (17-20-oyatlar)
Bear with patience whatever they say, and remember Our servant David who was endowed with strength. He always turned to Us. We caused the mountains to join him in extolling Our limitless glory in the evening and at sunrise, and likewise the birds in flocks: they all would echo his praise. We strengthened his kingdom; We endowed him with wisdom and decisive judgement. (Verses 17-20)
"Sabr bilan chidang..." Bu barcha Alloh elchilari bosib o‘tgan yo‘lga ishoradir.
Note: The rules say to write the Uzbek word for God, never "Allah". So the translation should read:
"Sabr bilan chidang..." Bu barcha Xudo elchilari bosib o‘tgan yo‘lga ishoradir.
‘Bear with patience...’ This is a reference to the road taken by all God’s messengers.
Bu narsalarni bir joyga to'playdi. Ularning har biri bunga duch keldi: har biri azob chekdi, sinovga tushdi va qiyinchilikda sabr qildi; har biri nubuvvat degan yuksak zinapoyaning o'z pog'onasida turardi. Ularning har birining hayoti sinovlar ketma-ketligi edi, har biri ko'p og'riq olib kelardi. Hatto ishlar yaxshi va qulay bo'lganda ham, bu boshqacha shakldagi sinov edi, toki ular hayot osoyishta bo'lganda ham, qiyinchilikda sabr qilganlaridek, sabrli bo'lib qolsinlar. Ikkala holat ham chidamlilikni talab qiladi. Qur'oni karimda bizga aytilgan Allohning barcha elchilarining hayotini o'ylab ko'rsak, sabr eng yorqin xususiyat ekanini anglaymiz. Aslida, ularning hayoti sinov va imtihonlarning uzun ketma-ketligi edi.
It groups them together. Everyone of them took it: everyone suffered, was tested and remained patient in adversity; each at his own step in the lofty ladder of prophethood. The life of each one of them was a series of tests, each bearing much pain. Even when things were pleasant and comfortable, this represented a different form of test so as to ensure that they remained patient when life was easy in the same way as they were patient in adversity. Both situations require endurance. When we contemplate the lives of all God’s messengers, as told to us in the Qur’ān, we realize that patience was the most prominent element. In essence, their lives were a long series of trials and tests.
Allohning elchilarining hayoti butun insoniyat o‘qishi uchun ochiq kitob edi, uning har bir sahifasi sinovlar, musibatlar va sabr haqida so‘zlaydi. Tarixiy yozuvlar inson ruhi og‘riq va zarurat ustidan qanday g‘alaba qozonishini ko‘rsatadi. U dunyo qadrlaydigan barcha narsalardan qanday yuksalishini, istak va vasvasalarni qanday tark etib, Allohga to‘liq sadoqat bilan bog‘lanishini va shu yo‘l bilan Uning qo‘ygan sinovidan o‘tishini ko‘rsatadi. U insonlarga shuni aytish uchun, Allohni hamma narsadan ustun qo‘yish ma’nosini ochib beradi:
The lives of God’s messengers were in fact an open book for all humanity to read, with every page speaking about trials, afflictions and patience. The records show how the human soul triumphs over pain and necessity. How it rises above all that to which the present world attaches value, and how it discards desires and temptations, so as to achieve full dedication to God, and in so doing passes the test He has set. It shows the meaning of choosing Him over everything else so as to say to mankind:
"Bu yuksalish yo‘li; bu Xudoning roziligiga olib boradigan yagona yo‘ldir." "Ular aytayotgan gaplarga sabr bilan chidang." (17-oyat) Ular ko‘p gaplarni aytdilar, masalan: "Bu yolg‘on gapiradigan sehrgar-ku!" (4-oyat) "U barcha xudolarni bitta Xudoga aylantiradimi? Bu, albatta, juda g‘alati narsa." (5-oyat) "Bizning oramizdan faqat unga vahiy yuborildimi?" (8-oyat) Darhaqiqat, ular bundan ham ko‘p gaplarni aytdilar. Xudo Payg‘ambarga ularning so‘zlariga sabr bilan chidashni buyuradi va unga aqlu qalbida boshqacha odamlar bilan – ya’ni, u bilan chuqur yaqinlik va yaqin munosabatda bo‘lgan, Xudoning tanlangan elchilari bo‘lgan kishilar bilan birga yashashni aytadi. Darhaqiqat, u ularni xuddi o‘z yaqin qarindoshlaridek eslar edi: "Xudo mening birodarim Yusufga rahm qilsin", "Mening birodarim Musoga esa mendan ham kuchliroq aloqam bor" va hokazo.
‘This is the way to rise; it is the only way leading to God’s acceptance.’ “Bear with patience whatever they say.” (Verse 17) They said much, such as: “This is a sorcerer telling lies.” (Verse 4) “Does he make all the gods into one God? This is indeed most strange.” (Verse 5) “Was the message given to him alone out of all of us?” (Verse 8) Indeed they said much more. God directs the Prophet to bear their statements with patience, and tells him that in his mind and heart he should live with a different type of people: the select few, God’s messengers with whom he has a strong affinity and close relationship. Indeed, he used to refer to them as though they were his immediate relatives, saying: ‘May God have mercy on my brother Joseph,’ and ‘I have a stronger bond with my brother Moses,’ etc.
“Sabr qil, ular nima deyishmasin, va bandamiz Dovudni eslagin, u kuchga ega edi. U doim Bizga qaytar edi.” (17-oyat) Bu yerda Dovud kuchli inson sifatida, Allohga qaytgan zot sifatida zikr etilgan. Surada ilgari (12-13-oyatlarda) Nuh qavmi, ʼOd, Samud, Fir'avn, Lut qavmi va Madyan yaqinidagi o'rmonzor vodiysida yashagan qavm zikr qilingan edi. Bularning hammasi zolim bo'lib, aynan shu zulmlari ularga kuch-qudrat taassurotini bergan edi. Dovud esa kuchli inson bo'lsa-da, doim Allohga qaytar, gunohlaridan tavba qilar, Allohni poklab, Unga ibodat qilar edi. Buni u haqiqatan ham qudratli bo'lib, hukmronlik qiladigan mamlakatga ega bo'lganida qilar edi.
“Bear with patience whatever they say, and remember Our servant David who was endowed with strength. He always turned to Us.” (Verse 17) David is referred to here as a strong person who turned to God. The sūrah earlier mentioned (Verses 12-13) the peoples of Noah, the `Ād, Thamūd, Pharaoh, Lot’s people and the community that lived in the wooded dale near Madyan. All of these were tyrannical, and it was such tyranny that gave them the impression of power. David, on the other hand, was a man of strength, but he always turned to God, repenting of his sins, glorifying God and worshipping Him. He did so when he was truly powerful, with a kingdom to rule.
Ikkinchi surada, "Sigir" surasida, Dovud alayhissalomning yoshligidagi holati haqida hikoya keltirilgan: u Shoul (Tolut) qo‘shinida askar bo‘lgan. Bu voqea Muso alayhissalomdan ancha keyin sodir bo‘lgan. Isroil xalqi o‘zlaridan birortа payg‘ambardan ulardan birini podsho qilib tayinlashni so‘radi va u kishi boshchiligida Allohning yo‘lida jang qilishga va'da berdilar. Alloh Shoulni ularga podsho etib tayinladi va u ularni kuchli Jolut qo‘shiniga qarshi yo‘lga boshladi. Jolutni o‘ldirgan Dovud edi. O‘sha kundan boshlab uning mavqei yuksaldi va natijada u podsho bo‘ldi. Lekin taxtga ega bo‘lishi uni adashtirmadi. U Allohga tavba qilib murojaat etishda, Uni ulug‘lash va ibodat qilishda davom etdi.
In Sūrah 2, The Cow, we have an account of David in his youth, when he was a soldier in Saul’s army. At the time, which was long after Moses. The Israelites asked one of their prophets to assign one of them as king and they promised that they would fight for God’s cause under his leadership. God appointed Saul as their king and he marshalled them to face Goliath’s mighty army. It was David who killed Goliath. From that day, his standing was enhanced, such that, in turn, he became king. Yet having a throne did not lead him astray. He continued to turn to God in repentance, glorifying and worshipping Him.
Yerdagi hukmronlik va nubuvvatdan tashqari, Alloh David (alayhissalom)ga ziyrak qalb va yoqimli ovoz ham ato etgan edi, u bularni zabur va hamdlarini kuylashda yaxshi maqsadda ishlatardi. U ibodatiga shunchalik sho‘ng‘irdiki, uning bilan koinot o‘rtasidagi to‘siqlar yo‘qolar, tog‘lar uning tasbehini aks-sado qilar, qushlar esa uning atrofiga to‘planib, barchasi Yaratguvchi Rabbni ulug‘lardi. “Biz tog‘larni ham u bilan birga, kechqurun va tong chog‘ida, Bizning cheksiz ulug‘ligimizni ulug‘lashga bo‘ysundirdik, qushlarni ham to‘planib kelgan holda; ularning barchasi uning hamdiga qo‘shilardi.” (18–19-oyatlar)
Odamlar tog‘lar, ya’ni jonsiz narsalar, Dovud kuylagan hamdu sanolarida uning bilan birga Allohni doimiy ulug‘lashga qo‘shilishini eshitganda hayratga tushishi mumkin. Shunisi ham borki, qushlar uning oldiga uchib kelib, tinglaydi va hamdlariga qo‘shilib kuylaydi. Ularning hayratlanishi odatdagi tasavvurlariga zid bo‘lganidan kelib chiqadi. Ular faqat odam, qushlar va tog‘lar bir-biridan butunlay alohida olamga mansub, deb biladi.
Apart from prophethood and a kingdom, God also blessed David with an alert heart and a melodious voice, which he used to good effect as he sang his psalms and hymns. He would be so absorbed in his devotion that barriers between him and the universe would disappear and the mountains would echo his glorification, while birds gathered around him, all glorifying the Lord Creator. “We caused the mountains to join him in extolling Our limitless glory in the evening and at sunrise, and likewise the birds in flocks: they all would echo his praise.” (Verses 18-19) People may be speechless when they hear that the mountains, inanimate entities, should join David in his constant glorification of God as he chants his songs of praise. Not only that but the birds also flock to him, listen and join in with the chorus to his hymns. Their surprise results from the fact that it runs counter to everything they have been used to. They only know that man, birds and mountains belong to totally separate realms.
Nega biror kishi hayron bo‘lishi kerak? Bu barcha mavjudotlar, zotlari, shakllari, ko‘rinishlari va xususiyatlari qanchalik turlicha bo‘lmasin, bitta asosiy haqiqatda birlashadilar: ular jonli va jonsiz barcha narsalari bilan butun koinotni yaratgan Parvardigorga yuzlanadilar.
Yet, why should anyone be surprised? All these creatures, different as their races, shapes, forms and characteristics are, share in one fundamental fact: they turn to the Lord who created the whole universe with all its animate and inanimate objects.
Insonning Parvardigori bilan munosabati oliy poklikka erishganda, turli unsurlar orasidagi to'siqlar yo'qoladi. Butun masala oddiy: Xudo O'z bandasi Dovudga bu o'ziga xos xususiyatni ato etdi, tog'larni ertalab va kechqurun Uning ulug'vorligini ulug'lashda unga qo'shilishga majbur qildi va qushlarni uning atrofiga to'plab, uning hamdlarini takrorlatdi. Bu Xudoning inoyati tufayli berilgan qo'shimcha in'om edi, xolos.
When man’s relation with his Lord attains sublime purity, barriers between different elements are removed. The whole matter is simple: God gave His servant David this unique characteristic, and caused the mountains to join him in extolling His glory morning and evening, and gathered the birds around him to echo his praises. This was simply an additional gift by virtue of God’s grace.
“Biz uning mulkini mustahkamladik va unga hikmat hamda hal qiluvchi hukm berdik”. (20-oyat) Shunday qilib, uning mulki kuchli va barqaror edi. U hukumatini hikmat bilan va aniq, qat’iy qarash bilan boshqardi. “Hal qiluvchi hukm” iborasi uning qarashlari aniq bo‘lib, ikkilanishga o‘rin qoldirmaganini anglatadi. Bu hikmat bilan birga bo‘lganda, insonlar dunyosida mukammal boshqaruv yuzaga keladi. Biroq bu Dovudni sinovlar va imtihonlardan xalos qilmadi. Shunga qaramay, Alloh unga g‘amxo‘rlik qilishda davom etdi va qadamlarini to‘g‘ri yo‘lga yo‘naltirdi:
“We strengthened his kingdom; We endowed him with wisdom and decisive judgement.” (Verse 20) Thus, his kingdom was strong and well established. He administered his government with wisdom and clear, decisive vision. The phrase ‘decisive judgement’ means that his views were clear, not subject to hesitation. When this is coupled with wisdom, it makes for perfect government within man’s world. However, this did not spare David from being subjected to tests and trials. Nevertheless, God continued to take care of him and guided his footsteps:
Siz "Sanktuariya devorlarini oshib o'tgan da'vogarlar" hikoyasini eshitganmisiz?
Have you heard the story of the litigants who surmounted the walls of the sanctuary?
Ular Dovud oldiga kirganlarida, u qo'rqib ketdi. Ular dedilar: "Qo'rqma. Biz ikki da'vogarmiz: birimiz ikkinchimizga zulm qildi. Shuning uchun aramizda haq bilan hukm qil va adolatdan chetga chiqma. Bizni to'g'ri yo'lga boshla.
Mana, bu mening akam: uning to'qqiz tuqqiz qo'yi bor, menda esa faqat bitta qo'y bor. Lekin u: "Uni menga topshir", dedi va so'zida menga qattiqlik qildi."
[Dovud] dedi: "U sening qo'yingni o'z qo'ylariga qo'shib olishni talab qilib, albatta senga zulm qildi. Shunday qilib, ko'p sheriklar bir-birlariga zulm qiladilar, faqat iymon keltirib, yaxshi amallar qilganlar bundan mustasno. Lekin ular juda kamdir!"
Shunda Dovud Bizning uni sinovdan o'tkazayotganimizni angladi. U Rabbidan mag'firat so'radi, sajdaga yiqilib tushdi va Allohga tavba qilib qaytdi.
When they went in to David, he was alarmed. They said: Have no fear. We are but two litigants: one of us has wronged the other; so judge between us with justice, and do not be unfair. Show us the way to rectitude. This is my brother: he has ninety-nine ewes and I have only one ewe. Yet he said: “Let me take charge of her,” and has been hard on me in his speech.’ Said [David]: Re has certainly wronged you by demanding that your ewe be added to his ewes! Thus do many partners wrong one another, except for those who believe and do righteous deeds, but how few are they!’ Then David realized that We were only testing him. He prayed for his Lord’s forgiveness, fill down in prostration and turned to God in repentance. (Verses 21-24)
Ushbu oyatlarda Dovudga (AS) berilgan sinov haqida hikoya qilinadi. Dovud o‘z vaqtining bir qismini shohligining ishlarini boshqarishga va odamlarning nizolarini hal qilishga sarflar edi. Qolgan vaqtini esa ibodatga bag‘ishlar, zabur kuylarini kuylaganda yolg‘iz qolishni afzal ko‘rar edi. U ibodatxonaga kirganda hech kimga kirishga ruxsat berilmas edi.
These verses tell of a test to which David was subjected. David used to devote some of his time to conducting the affairs of his kingdom and to judge in people’s disputes. The rest of his time he devoted to his worship, preferring seclusion when he sang his psalms. When he went into the sanctuary, no one was allowed in.
Bir kuni Dovud ibodatxonaga devor orqali oshib kirayotgan ikki kishini ko'rib hayron qoldi. U xavotirga tushdi. Hech bir yaxshi mo'min yoki ishonchli odam bunday yo'l bilan kirmas edi. Shuning uchun ular darhol uni tinchlantirishga harakat qilib, ular o'rtasida nizo borligini, uni adolat bilan hukm chiqarishini va ularga adolat yo'lini ko'rsatishini istashayotganini aytdilar. Ulardan biri darhol o'z da'vosini bayon qila boshladi: uning birodari to'qson to'qqiz qo'yga ega, holbuki uning o'zida faqat bitta qo'y bor. Shunga qaramay, u o'sha birodari bitta qo'yini ham o'z to'qson to'qqiz qo'yiga qo'shib olishni talab qilmoqda, deb aytdi.
One day, David was surprised when he saw two people climbing over the wall into the sanctuary. He was alarmed. No good believer or trustworthy person would enter in this way. Therefore, they immediately tried to reassure him, saying that they were in dispute and wanted him to judge between them in fairness, showing them the way to justice. One of them immediately started putting his case forward, saying that the other man, his brother, had 99 ewes while he only had one. Yet he insisted on taking charge of his single ewe, placing it with his 99.
Bahslashuvchilardan biri aytganidek, bu ish ochiq adolatsizlik bo'lib, uni e'tiborsiz qoldirib bo'lmaydi. Shu sababli Dovud boshqa odam bilan gaplashmay, undan o'z tomonini bayon qilishni so'ramay, darhol hukm chiqara boshladi. Buning o'rniga u birinchi odamga ikkinchisining talablari adolatsiz ekanini aytdi va ko'pchilik odamlar shunday yo'l tutishini, faqat yaxshi imon keltirgan va solih amallar qiladiganlar bundan mustasno ekanini bildirdi.
As stated by one of the disputants, the case is one of gross injustice that cannot be condoned. Hence, David immediately started to give his judgement without speaking to the other man or asking him to give his side of the story. Instead, he told the first man that the other had been unfair in his demands, and that many people behave in this way, except those who are good believers and do righteous deeds.
Bular esa, biroq, kam sonli.
These, however, are few in number.
Shu bosqichda ikki kishi g'oyib bo'ldi. Aslida ular Dovud alayhissalomni sinash uchun kelgan ikki farishta edi. Dovud alayhissalom Alloh tomonidan odamlar o'rtasida adolat bilan hukm chiqarish, avval kim haqligini aniqlab, so'ngra hukm berish vazifasi bilan ulug'langan payg'ambar edi. Ular ishni unga juda sentimental tarzda bayon qilishgan, bu esa darhol hamdardlik uyg'otishga qaratilgan edi. Biroq qozi his-tuyg'ularning o'z ustidan hukmronlik qilishiga yo'l qo'ymasligi kerak. U shoshilmasligi kerak. Eng muhimi, u ikkinchi tarafga o'z da'vosini bayon qilish va dalillarini taqdim etish imkonini bermasdan, bir tarafning so'ziga tayanmasligi kerak. Shunda ishning ba'zi jihatlari, agar hammasi bo'lmasa ham, boshqacha ko'rinishi mumkin. Boshqacha aytganda, ko'rinish ko'pincha aldamchi yoki to'liq bo'lmasligi mumkin.
It seems that at this stage the two men disappeared. In fact, they were two angels who had come to test David, the prophet God had placed in a position of authority to judge between people in fairness, making sure who is right before passing judgement. They had put the case to him in a very sentimental way, one that invited immediate sympathy. However, a judge must not allow sentiment to take charge. He must not be hasty. Above all, he must not rely on the statement of one party, without allowing the other party to present his case and submit his evidence. Some aspects of the case, if not all of it, may then be seen in a different light. In other words, appearances can often be deceptive or incomplete.
Shu paytda Dovud alayhissalom bu sinov ekanini angladi: "Shunda Dovud Biz uni faqat sinab ko'rayotganimizni angladi." (24-oyat) Uning yaxshi xulqi yana namoyon bo'ldi, chunki u har doim to'g'rini qabul qilishga tayyor inson edi: "U Rabbisidan mag'firat so'radi, sajdaga yiqildi va Allohga tavba qilib qaytdi." (24-oyat)
Note: the original says "God", so in the Uzbek text the word for God is "Xudo", not "Alloh". The corrected version is:
Shu paytda Dovud alayhissalom bu sinov ekanini angladi: "Shunda Dovud Biz uni faqat sinab ko'rayotganimizni angladi." (24-oyat) Uning yaxshi xulqi yana namoyon bo'ldi, chunki u har doim to'g'rini qabul qilishga tayyor inson edi: "U Rabbisidan mag'firat so'radi, sajdaga yiqildi va Xudoga tavba qilib qaytdi." (24-oyat)
At this point David realized that this was a test: “Then David realized that We were only testing him.” (Verse 24) His good nature surfaced again, because he was a man always ready to accept what is right: “He prayed for his Lord’s forgiveness, fell down in prostration and turned to God in repentance.” (Verse 24)
Xudoning javobi uning tavbasini qabul qilish bo‘ldi: «Biz uni shunga kechirdik, oxirat hayotida esa u Bizning huzurimizda yaqin bo‘ladi va yaxshi kutib olinadi.» (25-oyat)
Qur’on tafsirchilaridan ba’zilari isroiliy rivoyatlarni olib, ularga katta ahamiyat berdilar. Bu rivoyatlar esa qabul qilib bo‘lmaydigan narsalardir, chunki ular payg‘ambarlik tabiatiga zid va unga mos kelmaydi. Hatto bu afsonalarni yumshatishga urinadigan rivoyatlar ham ularning ba’zi qismlarini tan oladi. Haqiqat shuki, bu afsonalar e’tiborga loyiq emas, chunki ular Xudoning Dovud haqidagi bayoni bilan mos kelmaydi: «U Bizning huzurimizda yaqin bo‘ladi va yaxshi kutib olinadi.» (25-oyat)
God’s response was to accept his repentance: “We forgave him that, and in the life to come he is to he close to Us and will be well received.” (Verse 25) Some commentators on the Qur’ān picked up some Israelite reports and made much of these which cannot he acceptable because they are incompatible and irreconcilable with the nature of prophethood. Even the reports that tried to moderate these legends accept certain parts of them. The fact is that these legends do not merit consideration, because they cannot fit with God’s assertion in reference to David: “He is to be close to Us and will he well received.” (Verse 25)
Qur’on oyatlaridan keyin keltirilgan sharhlar imtihonning mohiyatini tushuntiradi va Alloh bandasiga odamlar o‘rtasida hukm qilish vazifasini topshirganda, U zot uning qanday yo‘l tutishini istashini bayon qiladi.
The Qur’ānic comments given after the story explain the nature of the test and specify the line God wants His servant to whom He assigned judgement between people to take:
Dovud! Biz seni yer yuzida xalifa qildik: odamlar orasida adolat bilan hukm qil va hovo-havasga ergashma, aks holda u seni Allohning yo'lidan adashtirib qo'yadi.
Note: the verse is a Qur'an quotation in the source text, and the rules call for "God" rather than "Allah". Following those rules, the correct rendering is:
Dovud! Biz seni yer yuzida xalifa qildik: odamlar orasida adolat bilan hukm qil va hovo-havasga ergashma, aks holda u seni Xudoning yo'lidan adashtirib qo'yadi.
David! We have made you a vicegerent on earth: judge, then, between people with justice, and do not follow vain desire, lest it leads you astray from the path of God.
Xudoning yo'lidan adashganlar, Hisob kunini e'tiborsiz qoldirganliklari uchun qattiq azobga duchor bo'ladilar. (26-oyat)
Those who go astray from the path of God will have a severe punishment for having ignored the Day of Reckoning. (Verse 26)
Shunda Dovud alayhissalomga yer yuzida xalifalik lavozimi berilgan bo‘lib, u odamlar o‘rtasida adolat bilan hukm qilishga majbur qilinadi. Unga vaziyat hukm chiqarishda hovliqmaslik lozimligi aytiladi, ya’ni payg‘ambar uchun nafsning xohishiga ergashmaslik, dastlabki reaksiyaga shoshilmaslik demakdir. Chunki bunday shoshqaloqlik odamni Xudoning yo‘lidan adashtirib qo‘yishi osondir. Aksincha, u hukm chiqarishdan oldin barcha faktlarga ishonch hosil qilishi kerak. Oyatning yakunidagi jumla Xudoning yo‘lidan adashishning barcha holatlariga taalluqli umumiy qoidani beradi. U bunday ish qilgan kishini Hisob kuni qattiq jazoga duchor qilishini ochiq bayon etadi.
It is then a case of David being given the position of vicegerent on earth, one whereby he is required to judge between people in all fairness. He is told not to follow vain desires, which means in the case of a prophet, not to be hasty in one’s first reaction. For this can easily lead to going astray from God’s path. Rather, he must make sure of all the facts before passing judgement. The concluding sentence in the verse gives a general rule that applies to all cases of going astray from God’s path. It exposes the person concerned to severe punishment on the Day of Reckoning.
Davud (alayhissalom)ga Alloh tomonidan ko‘rsatilgan g‘amxo‘rlikning bir jihati shundaki, U zotni birinchi qadamdayoq diqqatini tortdi va birinchi shoshqaloqlik qilganida to‘g‘ri yo‘lga qaytardi, hali unga bir qadam ham qo‘ymagan bo‘lsa-da, oxirgi natija haqida ogohlantirdi. Alloh o‘zi tanlagan bandalariga shunday marhamat ko‘rsatadi. Ular inson bo‘lgani uchun notekis yo‘lda yurganda qoqilishlari mumkin, ammo Alloh ularning qo‘lidan ushlab, yana to‘g‘ri yo‘lga solib qo‘yadi va tavba qilishni o‘rgatadi. So‘ng ularni kechiradi va yanada katta marhamatlar ato etadi.
One aspect of the care God took of His servant David is that He drew his attention at the first hurdle, and put him back on the right track at the first rash move, warning him of the ultimate result, when he had not even made one step towards it. Such is God’s favour that He bestows on His chosen servants. Since they are human, they may slip when they travel an uneven patch of the road, but God takes them by the hand putting them back on course and teaching them how to repent. Then He forgives them and bestows even greater favours on them.