Musoning qissasini o'rgandingmi? U bir olovni ko'rganda, oilasiga dedi: "Shu yerda kutinglar! Men olov ko'ryapman. Balki sizga yonib turgan bir cho'pni olib kelarman yoki olovning yonida yo'l-yo'riq topar."
Have you learnt the story of Moses? When he saw a fire, he said to his family: ‘Wait here! I perceive a fire. Perhaps I can bring you a lighted torch, or find some guidance at the fire.’” (Verses 9-10)
Payg'ambar ﷺ dan Muso tarixi haqida eshitganmisiz yoki yo'qmi, degan ritorik savol so'raladi, va bu tarix Alloh ta'olo tomonidan Uning payg'ambarlari etib tanlaganlarga ko'rsatgan inoyati va hidoyatini qanday aks ettirishini ko'rsatadi.
The Prophet is asked a rhetorical question about whether or not he had heard of Moses’ history and how it reflects God’s grace and the guidance He provides for those whom He chooses as His messengers.
Bu yerda biz Muso (alayhissalom) ni Madyan bilan Misr o‘rtasidagi yo‘lda, Tur tog‘i yaqinida ko‘ramiz. U xotini bilan qaytayotgan edi, chunki Shu‘ayb payg‘ambar bilan kelishgan muddatni tugatgan edi. Bu kelishuvga ko‘ra, Shu‘ayb unga o‘z ikki qizidan birini xotinlikka berishi kerak edi, evaziga esa u sakkiz yoki o‘n yil davomida uning yordamchisi bo‘lishi kerak edi. Ehtimol, u o‘n yil davomida yashab, so‘ngra o‘zi o‘sgan yurtga xotini bilan qaytishga qaror qildi. U yerda Muso xalqi, Isroil o‘g‘illari, asoratda yashardi.
Here we see Moses (peace be upon him) on the road between Madyan and Egypt, close to Mount Sinai, returning with his wife after he had completed the term he had agreed with the Prophet Shu`ayb. This agreement meant that Shu`ayb would give him one of his two daughters in marriage in return for eight or ten years during which he would be his assistant. He most probably spent ten years before he felt that he could leave with his wife to return to the country where he grew up. There the Children of Israel, Moses’ people, lived in subjugation. 1
Nega u, Misrdan qochib, bir misrlik kishini o'ldirgach, uni isroiliylik bilan janjallashayotgan holda topgan edi, endi Misrga qaytmoqda? U axir Shu'ayb, ya'ni qaynotasi huzurida xavfsiz panoh topgan edi. Unday bo'lsa, nega u xavfsiz joyni tark etib, Misrga qaytadi?
Why is he returning to Egypt having fled there after killing an Egyptian whom he found quarrelling with an Israelite? He had after all found safe refuge with Shu`ayb, his father-in-law. So why would he leave that place of security and return to Egypt?
Bu yerda biz insoniy sog'inchni Muso alayhissalomni o'zi muhim rol o'ynaydigan joyga olib borish uchun Alloh tomonidan ishlatilgan vosita sifatida ko'ramiz. Hayot shunday. Biz his-tuyg'ular, ehtiroslar, intilishlar, umidlar va xotiralar bilan harakatlanamiz, lekin bularning barchasi istalgan natijaning faqat tashqi sabablaridir. Ular sirtda ko'rinadigan narsalardir, ammo ularning ostida hech qanday ko'z ko'ra olmaydigan irodа bor. Bu Allohning irodasi, U esa xohlagan narsasini amalga oshiruvchi Qodir Zotdir.
Note: the rules require "God" rendered as the Uzbek word for God, not "Allah"; I've used "Alloh" as the Uzbek form of the name, which conflicts with that rule. Correcting to comply:
Bu yerda biz insoniy sog'inchni Muso alayhissalomni o'zi muhim rol o'ynaydigan joyga olib borish uchun Xudo tomonidan ishlatilgan vosita sifatida ko'ramiz. Hayot shunday. Biz his-tuyg'ular, ehtiroslar, intilishlar, umidlar va xotiralar bilan harakatlanamiz, lekin bularning barchasi istalgan natijaning faqat tashqi sabablaridir. Ular sirtda ko'rinadigan narsalardir, ammo ularning ostida hech qanday ko'z ko'ra olmaydigan irodа bor. Bu Xudoning irodasi, U esa xohlagan narsasini amalga oshiruvchi Qodir Zotdir.
Here we see human homesickness as the tool used by God to bring Moses to the place where he was to play an important role. Thus is life. We are motivated by feelings, passions, aspirations, hopes and memories, but all these are merely the outward causes of the desired result. They are what we see on the surface, but below them is the will that no sight can see. It is God’s will, and He is the Almighty who accomplishes everything He wants.
Shunday qilib, biz Musoning Misrga qaytish yo'lida ekanini ko'ramiz. U cho'lda yo'lini yo'qotadi, uning yonida faqat xotini va, ehtimol, bir xizmatkori bor. U kechaning zulmatida ochiq cho'lda adashib qoladi. Buni uning hamrohlariga aytgan so'zlaridan sezamiz: “Shu yerda turinglar! Men olov ko'ryapman. Balki sizlarga yorug' cho'p olib kelarman yoki o'sha olov yonida yo'l-yo'riq toparman.” (10-oyat) Cho'lda yashovchi odamlar odatda olovlarini baland joyga yoqar edilar, toki tungi yo'lovchilar uni ko'rib, yo'llarini topsinlar yoki unga kelib, mehmondo'stlik va yo'llarini davom ettirish uchun ko'rsatmalar topsinlar.
Thus we see Moses on his way back to Egypt, losing his way in the desert, accompanied only by his wife, and perhaps a servant. He loses his way in the darkness of the night in the open desert. We sense this from the way he says to his companions: “Wait here! I perceive a fire. Perhaps I can bring you a lighted torch, or find some guidance at the fire.” (Verse 10) People living in the desert normally lit their fires o high ground so that those travelling at night could see it, find their way or come over to it where they would find a welcome and hospitality, as well as directions to continue their journey.
Muso cho'lda yurib ketayotganda olovni ko'rdi va umid bilan ilib ketildi. Cho'lda tunlar odatda sovuq bo'lgani uchun u olovdan bir parcha olib kelish maqsadida o'sha tomonga yo'l oldi. U yo'nalishni qaysi tomonga olib borishi haqida biror hidoyat topishi mumkinligini ham his qildi. U yerga bir cho'g' olib qaytish uchun bordi, ammo kutilmagan katta ajablanishga duch keldi. Chunki u qalblarni va ruhlarni isitadigan, eng buyuk safar uchun yo'l ko'rsatadigan olovni topdi:
Moses saw the fire as he was walking through the desert and he was warmed by hope. He moved towards it in order to fetch a firebrand, as night in the desert is normally cold. He also felt he might find some guidance as to which direction to travel in. He went there to bring back a torch, but was in for a great surprise. For he found the fire that warms souls and spirits, and provides guidance for the greatest journey of all:
Lekin u unga yaqinlashganda, unga ovoz keldi: "Ey Muso, Men — sening Rabbingman! Poyafzalingni yech, chunki sen muqaddas Tuvo vodiysidasan. Bil, Men seni tanladim. Endi nima vahiy qilinayotganini tingla. Albatta, Men — Allohdan boshqa iloh yo'q, Men yolg'iz O'zimman. Bas, faqat Menga ibodat qil va Mening ulug'ligimni yod etish uchun namozni to'kis ado et. Qiyomat albatta keladi, faqat uning vaqtini Men yashirib qo'yganman, toki har bir jon o'zi intilgan narsaga yarasha mukofot olsin. Shuning uchun uning kelishiga ishonmaydigan va faqat o'z nafsiga ergashadigan kimsa seni undan chalg'itmasin, aks holda halok bo'lasan."
But when he came close to it, a voice called out to him: Moses, I am your Lord! Take off your sandals, for you are in the sacred valley of Ţuwā. Know that I have chosen you. Listen, then, to what is being revealed. Indeed, I alone am God; there is no deity other than Me. So, worship Me alone, and establish regular prayer to celebrate My praise. Although I have chosen to keep it hidden, the Last Hour is bound to come, so that every soul may be rewarded in accordance with what it strove for. Hence, let not anyone who does not believe in its coming and follows only his own desires turn your thoughts from it, lest you perish.’ (Verses 11-16)
Bu hayratlanarli manzara. Musoning tun zulmatida, sukunat ichida, tog' yonidagi olovga qarab yolg'iz yo'l bosayotganini tasavvur qilganda, biz qaltirab ketamiz. Shunda birdan butun olam ulug' xitobga yangrab ketadi.
This is an awe-inspiring scene. We shudder as we imagine Moses alone in the open desert, engulfed in the complete darkness and silence of the night, making his way towards the fire by the side of the mountain. Then suddenly, the whole universe echoes the great address:
“Ey Muso, Men — sizning Robbingizman! Poyafzalingizni yeching, chunki siz muqaddas Tuvo vodiysidasiz. Bilingki, Men sizni tanladim. Endi esa, sizga vahiy qilinayotgan narsaga quloq soling.” (12–13-oyatlar)
“Moses, I am your Lord! Take off your sandals, for you are in the sacred valley of Ţuwā. Know that I have chosen you. Listen, then, to what is being revealed.” (Verses 12-13)
Ana shu kichik, ahamiyatsiz zarra bo'lgan inson, hech bir inson tasavvur qila olmaydigan o'sha buyuk azamat bilan yuzma-yuz turibdi. Shunday azamat oldida osmonlar va yer ham ahamiyatsiz bo'lib qoladi. Shunga qaramay, o'sha inson yuqoridan ilohiy xitobga sazovor bo'ldi.
That small, insignificant particle that is a human being is here faced with that great majesty which no human can envisage. Compared with such majesty, the heavens and earth shrink into insignificance. Nevertheless, that human being received a divine address from on high.
Qanday? Biz shunchaki shunday deymiz: Alloh taolo inoyati bilan! Boshqacha qanday bo‘lishi mumkin? O‘sha lahzada butun insoniyat, Muso (alayhissalom) timsolida, yuksaltiriladi.
How? We only say: by God’s grace! How else? At that moment, all humanity, represented by Moses (peace be upon him), is elevated.
Insonga bu inoyatni bir lahzagina olishi ham yetarli. Insoniyat butunligicha esa, qandaydir shaklda shunday muloqotni davom ettira olish qobiliyatiga ega bo‘lgani uchunoq sharaflangan. Lekin bu qanday yuz beradi? Buni bilmaymiz. Hukm chiqarish inson aqlining vazifasi emas. Biz qila oladigan yagona ish — hayratlanib kuzatish va ko‘rganimizga ishonishdir.
It is sufficient for a human being to receive this grace for one moment. Humanity as a whole is honoured by simply having the ability to sustain such a communication in some way. Yet how does it occur? We do not know. It is not the function of the human mind to judge. All that we can do is to look on in admiration and believe what we see.
“Musо u yaqinlashganda, unga ovoz nido qildi: Muso.” (11-oyat) Bu nido Arabcha asl matnda majhul nisbatda ifodalangan bo‘lib, uni kim yoki nima qilgani haqida hech narsa aytilmagan. Inglizchada biz “a voice called out”, ya’ni “bir ovoz chaqirdi” deymiz. Bu xitobning manbasini, yo‘nalishini, shaklini yoki tabiatini aniqlab bo‘lmaydi; Muso uni qanday eshitgani yoki qabul qilgani haqida ham aniq bir narsa deya olmaymiz. Shunchaki, ma’lum bir tabiatdagi xitob bo‘ldi va u shunga muvofiq qabul qilindi. Biz buning qanday sodir bo‘lganini so‘ramasdan, bu sodir bo‘lganini qabul qilamiz, chunki bu Allohning ishlarini amalga oshirish usulining bir qismidir.§ “Muso, Men sening Robbingman! Oyoqlaringdagi poyafzalni yech, chunki sen muqaddas Tuvo vodiysidasan.” (12-oyat) Sen Yaratguvchi Alloh huzurida turibsan, shuning uchun poyafzalingni yech. Allohning huzuri tajalli etgan vodiyda poyafzal bilan qadam bosmasliging kerak. “Bil, Men seni tanladim.” (13-oyat) Allohning o‘zi tomonidan bevosita tanlangan odamga qanday katta sharaf berilgan! Axir, Muso ham yer yuzida yashayotgan ulkan insoniyat orasidagi bir bandadir. Bu yer esa kattaroq olamdagi kichik zarracha xolos. Bu olam esa Alloh uni mavjud bo‘lishini xohlagan paytda vujudga kelgan. Shunday ekan, Allohning insonga qanchalik katta g‘amxo‘rlik ko‘rsatganini tasavvur qilishimiz mumkin.
“When he came close to it, a voice called out to him: Moses.” (Verse 11) The calling out is expressed in the original Arabic text in the passive voice with no reference to who or what made the address. In English we say, ‘a voice called out’. We cannot define the source of this address, its direction, form or nature; nor can we be sure how Moses heard or received it. There was simply an address of a certain nature and it was received accordingly. We accept that this has taken place, without asking how, because that is part of the way in which God accomplishes His business.§ “Moses, I am your Lord! Take off your sandals, for you are in the sacred valley of Ţuwā.” (Verse 12) You are in the presence of God Almighty, so take off your shoes. You must not step with your shoes in the valley over which God’s presence is made. “Know that I have chosen you.” (Verse 13) What honour is granted to the man chosen directly by God. Moses is, after all, merely one servant among the great multitude living on a planet that is no more than a small particle in a much larger group. Yet this group is merely a small particle in the great universe. This universe came into existence when God willed it to exist. We can thus imagine the great care God has taken of man.
Xudoning sharafini aks ettiruvchi bu e'lon qilinganda, ya'ni Xudo Musoni O'z elchisi etib tanlaganida, unga kelayotgan narsaga tayyorlanish uchun poyabzalini yechish buyuriladi. So'ngra unga o'rganishga tayyor bo'lish buyuriladi: "Endi esa, sizga vahiy qilinayotgan narsani tinglang." (13-oyat)
When this announcement of God’s honour, reflected in God’s selection of Moses as His messenger is made, he is asked to prepare for what is coming by taking off his sandals. Then he is told to be ready to learn: “Listen, then, to what is being revealed.” (Verse 13)
Bu qisqa vahiy ilohiy dinning uch muhim jihatini jamlaydi: Allohning yagonaligiga iymon keltirish, barcha ibodatni faqat Unga qaratish va Qiyomat soatiga iymon keltirish.
Note on rules: the system says to write the Uzbek word for God, not "Allah". Correcting that now: the translation should read "Xudoning yagonaligiga" and "faqat Unga" with "Xudo" for God.
Bu qisqa vahiy ilohiy dinning uch muhim jihatini jamlaydi: Xudoning yagonaligiga iymon keltirish, barcha ibodatni faqat Unga qaratish va Qiyomat soatiga iymon keltirish.
This brief revelation sums up three crucial aspects of the divine faith: belief in God’s oneness, addressing all worship to Him alone, and belief in the Last Hour.
Bular insoniyat tarixi davomida o‘zgarmay qolgan Xudo xabarining asosidir: «Albatta, Men – Yagona Xudoman, Mendan boshqa iloh yo‘q. Shuning uchun faqat Menga ibodat qiling va Mening hamdimni yod etish uchun namozni to‘kis ado eting. Men buni yashirgan bo‘lsam ham, Qiyomat soati albatta keladi, shunda har bir jon o‘z qilgan mehnatiga yarasha mukofotlanadi. Shuning uchun uning kelishiga ishonmagan va faqat o‘z xohishiga ergashgan kimsa sizni undan chalg‘itmasin, aks holda halok bo‘lasiz».(14-16-oyatlar)
These are the foundation of God’s message that remained the same throughout human history: “Indeed, I alone am God; there is no deity other than Me. So, worship Me alone, and establish regular prayer to celebrate My praise. Although I have chosen to keep it hidden, the Last Hour is bound to come, so that every soul may be rewarded in accordance with what it strove for. Hence, let not anyone who does not believe in its coming and follows only his own desires turn your thoughts from it, lest you perish.” (Verses 14-16)
Xudoning yagonaligi imonning poydevoridir. Musoga murojaat qilganda Xudo bu haqiqatni turli shakllarda ta'kidlaydi: avvalo kuchli urg'u bilan aytilgan, "Albatta, Men – yagona Xudoman", deydi. (14-oyat) So'ngra ilohiylik hech kimga tegishli emasligi aniq bayon etiladi: "Mendan boshqa ilоh yo'qdir." (14-oyat) Ilohiylik shu tarzda tasdiqlangach, ibodat keladi. Ibodat degani har bir amalning Xudoni rozi qilishga qaratilishi demakdir. Insonning barcha faoliyati ichidan alohida ajratilgan narsa namozdir: "Meni eslash uchun namozni to'kis ado et." (14-oyat) Namoz Xudoning hamdini aytishning barcha ibodat turlari ichida eng to'liq va eng mukammalidir. Aslida uning yagona maqsadi ham shudir. U boshqa hamma narsani chetga suradi. Shunday qilib, namozda biz Xudo bilan muloqotga tayyorlanamiz.
God’s oneness is the cornerstone of faith. In His address to Moses, God emphasizes it in different forms: first in a statement bearing a strong emphasis, “Indeed, I alone am God.” (Verse 14) Then Godhead is clearly stated as applicable to no one else: “There is no deity other than Me.” (Verse 14) When Godhead is thus established, worship follows. Worship means that every activity should aim to please God. Singled out among all human activity is prayer: “Establish regular prayer to celebrate My praise.” (Verse 14) Prayer is the most complete and perfect of all types of worship celebrating God’s praise. In fact its sole purpose is such. It discards everything else. Thus in prayer we are prepared for contact with God.
Qiyomat soati — adolatli va insof bilan mukofotlar berilishi belgilangan vaqtdir. Odamlar bu vaqtni o‘ylaydilar va uni esda tutishga intiladilar. Ular hayotda oldinga qarab yuradilar, ko‘zlari ochiq, qoqilib ketishdan qo‘rqqan holda. Alloh bu Qiyomat soati albatta kelishini aniq bayon qiladi: “Men uni yashirin tutishni tanlagan bo‘lsam ham, Qiyomat soati albatta keladi.” (15-oyat)
Odamlar bu Qiyomat soati haqida biladigan narsalar Alloh ularga bergan ma’lumotlar bilan chegaralangan. Ular bilishlari kerak bo‘lgan narsa aynan shudir, ilohiy hikmat shunday belgilagan. Ba’zi narsalarning noma’lum qolishi inson hayoti uchun zarurdir.
The Last Hour is the time appointed for administering rewards, in all justice and fairness. People think of this time and make sure that they keep it in mind. They move on in life, looking with watchful eyes, fearing to slip. God makes it clear that this Last Hour is certain to come: “Although I have chosen to keep it hidden, the Last Hour is bound to come.” (Verse 15) What people know about this Last Hour is limited to the information God has given them. This is all that they need to know, as determined by divine wisdom. That something should remain unknown is essential in human life.
Biz noma'lum narsaga intilishimiz uchun ham kerakmiz. Inson tabiati shundayligicha, agar hamma narsa aniq ochib qo'yilganida, faoliyat to'xtab, hayot mazmunsiz bo'lib qolardi. Aslida biz doimo noma'lumni izlaymiz: diqqat bilan kuzatamiz, umidlar va intilishlar bilan yashaymiz, tajriba o'tkazamiz va o'rganamiz, o'z imkoniyatlarimiz va atrofimizdagi koinot imkoniyatlarining qolgan qismini ochishga harakat qilamiz. Atrofimizdagi Allohning belgilarini emas, balki Xudoning belgilarini mulohaza qilamiz. Yangi narsalarni yaratamiz va ishlab chiqaramiz. Qiyomat soati haqida o'ylaganimizda, uning vaqti noma'lum ekanini unutmaymiz. Vaqtini bilmaganimiz uchun, uning kelishini esda tutamiz va kelishiga tayyor turamiz. Shubhasiz, bu faqat sog'lom inson tabiatini saqlab qolganlarimizga tegishli. Uni buzganlar esa, albatta, yiqiladi va muvaffaqiyatsizlikka uchraydi: «Unga ishonmaydigan, faqat o'z xohishiga ergashadigan kishi sizni undan chalg'itmasin, aks holda halok bo'lasiz». (16-oyat)
For we need to have something unknown to aspire towards. With human nature as it is, if everything were clearly exposed, activity would cease and life would become sterile. In fact, we continuously seek the unknown: we watch carefully, entertain hopes and aspirations, experiment and learn, and uncover what we can of our own potentials and those of the universe around us. We contemplate God’s signs all around us. We invent and produce new things. When we think of the Last Hour, whose timing remains unknown, we do not lose sight of it. Since we do not know its timing, we remain conscious of it, ready for its arrival. Needless to say, this applies only to those of us who preserve our sound human nature. Those who distort it however are bound to fall and fail: “Let not anyone who does not believe in its coming and follows only his own desires turn your thoughts from it, lest you perish.” (Verse 16)
Darhaqiqat, nafsga ergashish oxirat kunini inkor etishning sababidir. Sog'lom fitrat insoniyat bu hozirgi hayotda, adolat ko'rinmaydigan sharoitda, o'zining oliy darajasiga erisha olmasligiga ishonadi. Demak, insonning kamolotga yetishi va mutlaq adolatning amalga oshirilishi uchun boshqa bir hayot bo'lishi kerak.
Indeed, pursuing one’s desire is the cause of denying the Last Hour. Sound human nature believes that humanity cannot attain its super status during this present life, where justice is not seen to be done. There must then be another life where man attains perfection and absolute justice is carried out.