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# The Book of Daniel - Number One-Hundred and Eleven

Doniyor Kitobi — Bir Yuz O‘n Birinchi

Unveiling the Prophetic Significance of Abubakar in the First Woe of Revelation

Vahiyning birinchi voyidagi Abubakarning payg‘ambarlik ahamiyatini ochib berish

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Jeff Pippenger

Published

March 2, 2024

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In the prophetic history of the first Woe, the leader who followed Mohammed was Abu Bakr Abdullah ibn Abi Quhafa, father-in-law of Mohammed. We will refer to him as Abubakar. Both he and Mohammed are referenced in the first four verses. Abubakar was the first Islamic ruler after Mohammed, and history records a command that he gave to his soldiers, that is represented in verse four of Revelation chapter nine. The command represents the sealing process that began at the arrival of the third woe, which was also the Seventh Trumpet, which was also the arrival of the third angel.

Birinchi Vayning bashoratli tarixida, Muhammadga ergashgan yetakchi Muhammadning qaynotasi Abu Bakr Abdulloh ibn Abu Quhafa edi. Biz unga Abubakar deb murojaat qilamiz. U ham, Muhammad ham dastlabki to‘rt oyatda tilga olinadi. Abubakar Muhammaddan keyingi birinchi islomiy hukmdor edi va tarix Vahiy kitobining to‘qqizinchi bobidagi to‘rtinchi oyatda ifodalangan bir amrni u o‘z askarlariga berganini qayd etadi. Bu amr uchinchi vayning kelishi bilan boshlangan, yettinchi karnay bo‘lgan va ayni paytda uchinchi farishtaning kelishi bo‘lgan muhrlash jarayonini ifodalaydi.

> And the fifth angel sounded, and I saw a star fall from heaven unto the earth: and to him was given the key of the bottomless pit. And he opened the bottomless pit; and there arose a smoke out of the pit, as the smoke of a great furnace; and the sun and the air were darkened by reason of the smoke of the pit. And there came out of the smoke locusts upon the earth: and unto them was given power, as the scorpions of the earth have power. And it was commanded them that they should not hurt the grass of the earth, neither any green thing, neither any tree; but only those men which have not the seal of God in their foreheads. Revelation 9:1–4.

> Va beshinchi farishta karnay chaldi, va men osmondan yerga tushgan bir yulduzni ko‘rdim; va unga tubsizlik qudug‘ining kaliti berildi. Va u tubsizlik qudug‘ini ochdi; va quduqdan ulkan o‘choqning tutunidek tutun ko‘tarildi; va quduqning tutuni sababli quyosh ham, havo ham qorong‘ilashdi. Va tutun ichidan yer yuziga chigirtkalar chiqib keldi; va ularga yer yuzidagi chayonlar qanday qudratga ega bo‘lsa, shunday qudrat berildi. Va ularga yerning o‘t-o‘laniga ham, hech qanday ko‘katga ham, hech qanday daraxtga ham zarar yetkazmaslik, balki faqat peshonalarida Xudoning muhri bo‘lmagan odamlargagina zarar yetkazish buyurildi. Vahiy 9:1–4.

The “star” that fell from heaven was Mohammed, who began his ministry in the year 606. Mohammed was given a “key” that was to “open” the “bottomless pit” allowing “smoke” to darken the “sun and the air,” and brought forth “locusts” who were given “power” as the power of “scorpions.” The key was a military battle that produced weakness in the Roman’s military strength, thus allowing the rise of the warfare of Islam. The bottomless pit is a symbol of Arabia, the birthplace of Islam, and the smoke represented the false religion of Islam that was to spread across the earth and take possession of the same geography that would be swarmed by the swarms of locusts that sweep across northern Africa, southern Europe and Arabia. The locusts are a symbol of Islam, and power prophetically represents military power. Their power was to be as scorpions, which strike unexpectedly. Uriah Smith states:

Osmondan tushgan “yulduz” 606-yilda o‘z xizmatini boshlagan Muhammad edi. Muhammadga “tubsiz choh”ni “ochish” uchun bir “kalit” berildi; bu orqali “tutun” “quyosh va havoni” qoraytirishi hamda “chayonlar”ning qudrati kabi “qudrat” berilgan “chigirtkalar”ni paydo qilishi kerak edi. Bu kalit Rimning harbiy qudratida zaiflik paydo qilgan harbiy jang bo‘lib, shu tariqa Islom urushlarining yuksalishiga yo‘l ochdi. Tubsiz choh — Islomning vatani bo‘lgan Arabistonning ramzidir, tutun esa Islomning soxta dini bo‘lib, u yer yuziga yoyilishi va xuddi shimoliy Afrika, janubiy Yevropa hamda Arabiston uzra yopirilib o‘tadigan chigirtka galalari qamrab oladigan ayni jug‘rofiyani egallab olishi kerak edi. Chigirtkalar Islomning ramzidir, “qudrat” esa bashoratomuz ma’noda harbiy qudratni ifodalaydi. Ularning qudrati kutilmaganda zarba beradigan chayonlarniki kabi bo‘lishi kerak edi. Uriya Smit shunday deydi:

> “A star fell from heaven unto the earth; and to him was given the key of the bottomless pit.

> “Bir yulduz osmondan yerga tushdi; va unga tubsizlik qaʼrining kaliti berildi.

> “While the Persian monarch contemplated the wonders of his art and power, he received an epistle from an obscure citizen of Mecca, inviting him to acknowledge Mohammed as the apostle of God. He rejected the invitation, and tore the epistle. ‘It is thus,’ exclaimed the Arabian prophet, ‘that God will tear the kingdom, and reject the supplication of Chosroes.’ Placed on the verge of these two empires of the East, Mohammed observed with secret joy the progress of mutual destruction; and in the midst of the Persian triumphs he ventured to foretell, that, before many years should elapse, victory would again return to the banners of the Romans. ‘At the time when this prediction is said to have been delivered, no prophecy could be more distant from its accomplishment since the first twelve years of Heraclius announced the approaching dissolution of the empire.’. ..

> Fors shohi o‘z san’ati va qudratining mo‘jizalari haqida tafakkur qilayotgan bir paytda, unga Makkaning noma’lum bir fuqarosidan Allohning rasuli sifatida Muhammadni tan olishga da’vat etuvchi bir maktub yetib keldi. U bu da’vatni rad etdi va maktubni yirtib tashladi. “Xuddi shunday,” deya hayqirdi arab payg‘ambari, “Alloh ham saltanatni parchalab tashlaydi va Xusravning iltijosini rad etadi.” Sharqdagi bu ikki imperiyaning chegarasi arafasida turgan Muhammad ularning o‘zaro halokatining rivojini pinhona shodlik bilan kuzatdi; va forslarning g‘alabalari avjida, u yana g‘alaba rimliklarning bayroqlariga qaytishini, ko‘p yillar o‘tmay, oldindan aytishga jur’at etdi. “Bu bashorat aytilgan deb hisoblanadigan paytda, uning ro‘yobga chiqishidan bundan ham yiroqroq bo‘lgan boshqa bir bashorat bo‘lishi mumkin emas edi, chunki Gerakliy hukmronligining dastlabki o‘n ikki yili imperiyaning yaqinlashib kelayotgan parchalanishini ayon qilgan edi.”...

> “Chosroes subjugated the Roman possession [in] Asia and Africa. And ‘the Roman empire,’ at that period, ‘was reduced to the walls of Constantinople, with the remnant of Greece, Italy, and Africa, and some maritime cities, from Tyre to Trebizond, of the Asiatic coast. The experience of six years at length persuaded the Persian monarch to renounce the conquest of Constantinople, and to specify the annual tribute of the ransom of the Roman empire,—a thousand talents of gold, a thousand talents of silver, a thousand silk robes, a thousand horses, and a thousand virgins. Heraclius subscribed to these ignominious terms. But the time and space which he obtained to collect those treasures from the poverty of the East were industriously employed in the preparation of a bold and desperate attack.’

> “Xusrav Osiyoda va Afrikadagi Rim mulklarini bo‘ysundirdi. Va o‘sha davrda ‘Rim imperiyasi’ ‘Konstantinopol devorlari doirasigacha, Gretsiya, Italiya va Afrikaning qolgan qismi hamda Osiyo qirg‘og‘idagi Tiradan to Trebizondgacha bo‘lgan ayrim dengizbo‘yi shaharlarigacha qisqarib qolgan edi. Olti yillik tajriba nihoyat Fors podshohini Konstantinopolni zabt etish niyatidan voz kechishga va Rim imperiyasining xalos puli sifatidagi yillik xirojni belgilashga ko‘ndirdi,—ming talant oltin, ming talant kumush, ming ipak libos, ming ot va ming bokira qiz. Gerakliy bu sharmandali shartlarga rozi bo‘ldi. Ammo Sharqning qashshoqligidan o‘sha boyliklarni yig‘ib olish uchun qo‘lga kiritgan vaqt va imkoniyat g‘ayrat bilan jasur va umidsiz bir hujumga tayyorgarlik ko‘rishga sarflandi.’”

> “The king of Persia despised the obscure Saracen, and derided the message of the pretended prophet of Mecca. Even the overthrow of the Roman empire would not have opened a door for Mohammedanism, or for the progress of the Saracenic armed propagators of an imposture, though the monarch of the Persians and chagan of the Avars (the successor of Attila) had divided between them the remains of the kingdoms of the Caesars. Chosroes himself fell. The Persian and Roman monarchies exhausted each other’s strength. And before a sword was put into the hands of the false prophet, it was smitten from the hands of those who would have checked his career and crushed his power.

> “Fors podshohi noaniq saratsinni mensimadi va Makkaning soxta payg‘ambarining xabarini masxara qildi. Hatto Rim imperiyasining ag‘darilishi ham Muhammadiylik uchun, yoxud firibning qurollangan targ‘ibotchilari bo‘lgan saratsinlarning taraqqiyoti uchun bir eshik ochmagan bo‘lur edi, garchi forslar monarxi va avarlar xoqoni (Attilaning vorisi) Qaysarlar saltanatlarining qoldiqlarini o‘zaro bo‘lib olgan bo‘lsalar ham. Xusravning o‘zi ham qulab tushdi. Fors va Rim monarxiyalari bir-birining quvvatini holdan toydirdi. Va soxta payg‘ambarning qo‘liga qilich tutilishidan avval, uning yo‘lini to‘sgan va qudratini yakson qilgan bo‘lur kishilarning qo‘lidan o‘sha qilich urib tushirildi.”

> “‘Since the days of Scipio and Hannibal, no bolder enterprise has been attempted than that which Heraclius achieved for the deliverance of the empire. He explored his perilous way through the Black Sea and the mountains of Armenia, penetrated into the heart of Persia, and recalled the armies of the great king to the defense of their bleeding country.’

> “‘Skipio va Gannibal zamonlaridan beri, imperiyani qutqarish uchun Gerakliy amalga oshirgan ishdek bundan ham jasurroq bir tashabbusga qo‘l urilmagan. U Qora dengiz va Armaniston tog‘lari orqali o‘zining xatarga to‘la yo‘lini bosib o‘tdi, Forsning qoq yuragiga kirib bordi va buyuk podshohning qo‘shinlarini qonga belangan yurtini himoya qilish uchun ortga qaytishga majbur etdi.’”

> “In the battle of Nineveh, which was fiercely fought from daybreak to the eleventh hour, twenty-eight standards, besides those which might be broken or torn, were taken from the Persians; the greatest part of their army was cut in pieces, and the victors, concealing their own loss, passed the night on the field. The cities and palaces of Assyria were opened for the first time to the Romans.’

> “Nineviya jangida, tong otishidan to o‘n birinchi soatgacha shiddat bilan davom etgan o‘sha jangda, sinib yoki yirtilib ketganlari bundan mustasno, forslarning yigirma sakkizta bayrog‘i qo‘lga olindi; ularning qo‘shinining katta qismi qirib tashlandi, va g‘oliblar o‘z yo‘qotishlarini yashirgan holda tunni jang maydonida o‘tkazdilar. Ossuriyaning shahar va saroylari ilk bor rimliklarga ochildi.”

> “The Roman emperor was not strengthened by the conquests which he achieved; and a way was prepared at the same time, and by the same means, for the multitudes of Saracens from Arabia, like locusts from the same region, who, propagating in their course the dark and delusive Mohammedan creed, speedily overspread both the Persian and the Roman empire.

> “Rim imperatori o‘zi erishgan zabtlar orqali quvvatlanmadi; ayni paytda va ayni vositalar bilan Arabistondan chiqqan son-sanoqsiz sarasenlar uchun ham yo‘l tayyorlandi; ular o‘sha mintaqadan chiqqan chigirtkalardek bo‘lib, o‘z yurishlari davomida zulmatli va aldovchi Muhammadchilik aqidasini yoyib, tez orada ham Fors, ham Rim imperiyasini qoplab oldilar.

> “More complete illustration of this fact could not be desired than is supplied in the concluding words of the chapter from Gibbon, from which the preceding extracts are taken. ‘Although a victorious army had been formed under the standard of Heraclius, the unnatural effort seems to have exhausted rather than exercised their strength. While the emperor triumphed at Constantinople or Jerusalem, an obscure town on the confines of Syria was pillaged by the Saracens, and they cut in pieces some troops who advanced to its relief,—an ordinary and trifling occurrence, had it not been the prelude of a mighty revolution. These robbers were the apostles of Mohammed; their frantic valor had emerged from the desert; and in the last eight years of his reign, Heraclius lost to the Arabs the same provinces which he had rescued from the Persians.

> Bu haqiqatning bundan-da to‘liqroq tasviri, oldingi iqtiboslar olingan Gibbonning o‘sha bob yakunidagi so‘zlaridan ko‘ra ortiq istalmas edi. “Garchi Gerakliy bayrog‘i ostida g‘olib bir qo‘shin tuzilgan bo‘lsa-da, bu g‘ayritabiiy sa’y-harakat ularning quvvatini mashq qildirishdan ko‘ra ko‘proq holdan toydirgandek ko‘rinadi. Imperator Konstantinopol yoki Quddusda zafar qozonayotgan bir paytda, Suriya chegaralaridagi noma’lum bir shahar sarasenlar tomonidan talon-taroj qilindi, va uni qutqarish uchun oldinga chiqqan ba’zi qo‘shinlarni ular qirib tashladilar,—agar bu buyuk bir inqilobning muqaddimasi bo‘lmaganida, odatiy va arzimas bir hodisa bo‘lib qolgan bo‘lur edi. Bu qaroqchilar Muhammadning havoriylari edi; ularning telbalarcha jasorati sahrodan otilib chiqqan edi; va hukmronligining so‘nggi sakkiz yilida Gerakliy forslar qo‘lidan qutqargan o‘sha viloyatlarning o‘zini arablarga boy berdi.

> “‘The spirit of fraud and enthusiasm, whose abode is not in the heavens,’ was let loose on earth. The bottomless pit needed but a key to open it, and that key was the fall of Chosroes. He had contemptuously torn the letter of an obscure citizen of Mecca. But when from his ‘blaze of glory’ he sunk into the ‘tower of darkness’ which no eye could penetrate, the name of Chosroes was suddenly to pass into oblivion before that of Mohammed; and the crescent seemed but to wait its rising till the falling of the star. Chosroes, after his entire discomfiture and loss of empire, was murdered in the year 628; and the year 629 is marked by ‘the conquest of Arabia,’ and ‘the first war of the Mohammedans against the Roman empire.’ ‘And the fifth angel sounded, and I saw a star fall from heaven unto the earth; and to him was given the key of the bottomless pit. And he opened the bottomless pit.’ He fell unto the earth. When the strength of the Roman empire was exhausted, and the great king of the East lay dead in his tower of darkness, the pillage of an obscure town on the borders of Syria was ‘the prelude of a mighty revolution.’ ‘’The robbers were the apostles of Mohammed, and their frantic valor emerged from the desert.’

> “‘Maskani osmonlarda bo‘lmagan firibgarlik va jo‘shqinlik ruhi’ yer yuziga qo‘yib yuborildi. Tubsiz chuqurning ochilishi uchun faqat bir kalit kerak edi, va o‘sha kalit Xusravning qulashidan iborat edi. U Makkadagi bir noma’lum fuqaroning maktubini mensimay yirtib tashlagan edi. Ammo u o‘zining ‘shon-shuhrat alangasi’dan hech bir ko‘z teshib o‘ta olmaydigan ‘zulmat minorasi’ga qulaganida, Xusravning nomi birdan Muhammadning nomi oldida unutilishga mahkum bo‘ldi; va yarim oy go‘yo yulduzning botishini kutibgina o‘z chiqishini kutayotgandek tuyuldi. Xusrav, butunlay tor-mor etilib va saltanatidan mahrum bo‘lgach, 628-yilda o‘ldirildi; 629-yil esa ‘Arabistonning zabt etilishi’ va ‘muhammadiylarning Rim imperiyasiga qarshi birinchi urushi’ bilan belgilandi. ‘Va beshinchi farishta surnay chaldi, va men osmondan yerga qulagan bir yulduzni ko‘rdim; va unga tubsizlik qudug‘ining kaliti berildi. Va u tubsizlik qudug‘ini ochdi.’ U yerga quladi. Rim imperiyasining qudrati holdan toyganida va Sharqning buyuk podshohi o‘z zulmat minorasida o‘lik holda yotganida, Suriyaning chegaralaridagi noma’lum bir shaharning talon-toroj qilinishi ‘buyuk bir inqilobning debochasi’ bo‘ldi. ‘Bosqinchilar Muhammadning rasullari edilar, va ularning telbalarcha jasorati sahrodan otilib chiqdi.’”

> “The Bottomless Pit.—The meaning of this term may be learned from the Greek , which is defined ‘deep, bottomless, profound,’ and may refer to any waste, desolate, and uncultivated place. It is applied to the earth in its original state of chaos. Gen.1:2. In this instance it may appropriately refer to the unknown wastes of the Arabian desert, from the borders of which issued the hordes of Saracens like swarms of locusts. And the fall of Chosroes, the Persian king, may well be represented as the opening of the bottomless pit, inasmuch as it prepared the way for the followers of Mohammed to issue from their obscure country, and propagate their delusive doctrines with fire and sword, till they had spread their darkness over all the Eastern empire.” Uriah Smith, Daniel and Revelation, 495–498.

> “Tubsiz Chuqur.—Bu atamaning ma’nosini yunon tilidan bilib olish mumkin; u ‘chuqur, tubsizlik, nihoyatda teran’ deb ta’riflanadi va har qanday vayron, huvillagan hamda ishlov berilmagan joyga nisbatan qo‘llanishi mumkin. U yerning dastlabki tartibsiz holatiga nisbatan ham qo‘llanadi. Ibt. 1:2. Mazkur holatda esa u Arabiston sahrosining noma’lum huvilliklariga munosib ravishda ishora qilishi mumkin; uning chegaralaridan chigirtkalar to‘dasi singari sarasenlar lashkarlari otilib chiqqan edi. Va fors podshohi Xusravning qulashi tubsizlik qudug‘ining ochilishi sifatida juda o‘rinli tarzda tasvirlanishi mumkin, chunki bu Muhammad izdoshlari uchun o‘zlarining mavhum yurtidan chiqib kelib, alanga va qilich bilan o‘zlarining aldovchi ta’limotlarini yoyishlariga yo‘l hozirladi, toki ular butun Sharqiy imperiya uzra o‘z zulmatlarini yoygunlaricha.” Uriah Smith, Daniel and Revelation, 495–498.

The first woe, which is the fifth trumpet identifies the beginning of the warfare of Islam against Rome, and it identifies a battle between Rome and Persia where Rome prevailed, but in doing so expended its military strength to the extent that it could not prevent the rise of the Islamic power. The prophetic characteristics of the first woe and the second woe, identify the prophetic characteristics of the third woe, and it is important to recognize the first two woes as symbols of the history of the third woe, for that history represents the period of the sealing of the one hundred and forty-four thousand, which began on September 11, 2001. After the prophetic history represented by Mohammed in the first three verses, verse four introduces Abubakar, the first leader after Mohammed.

Beshinchi karnay bo‘lgan birinchi voy Islomning Rimga qarshi urushining boshlanishini ko‘rsatadi va u Rim bilan Fors o‘rtasidagi, unda Rim g‘olib chiqqan bir jangni ham ko‘rsatadi; biroq Rim shu tariqa o‘z harbiy qudratini shunday darajada sarflab yubordiki, Islomiy kuchning yuksalishining oldini ola olmadi. Birinchi voy va ikkinchi voyning bashoratli xususiyatlari uchinchi voyning bashoratli xususiyatlarini aniqlab beradi, va birinchi ikki voyni uchinchi voyning tarixining ramzlari sifatida tan olish muhimdir, chunki o‘sha tarix 2001-yil 11-sentabrda boshlangan bir yuz qirq to‘rt ming kishining muhrlanishi davrini ifodalaydi. Dastlabki uch oyatda Muhammad orqali ifodalangan bashoratli tarixdan so‘ng, to‘rtinchi oyat Muhammaddan keyingi birinchi rahbar — Abu Bakrni tanishtiradi.

> And it was commanded them that they should not hurt the grass of the earth, neither any green thing, neither any tree; but only those men which have not the seal of God in their foreheads. Revelation 9:4.

> Ularga yerning o‘tiga, hech qanday yashil narsaga ham, hech qanday daraxtga ham zarar yetkazmaslik buyurildi; balki faqat peshonalarida Xudoning muhri bo‘lmagan odamlargagina. Vahiy 9:4.

The command of Abubakar instructed the Islamic warriors to make a distinction between two types of worshippers that existed in the Roman territories at that time. One class was the Catholics, who had some religious orders that shaved the back of their heads (the tonsure), and observed the worship of Sunday. The other class were seventh-day Sabbath keepers, and the Sabbath is the seal of God.

Abubakrning buyrug‘i islomiy jangchilarga o‘sha davrda Rim hududlarida mavjud bo‘lgan ikki turdagi ibodat qiluvchilar o‘rtasida farq qo‘yishni buyurdi. Bir toifa katoliklar edi; ularning ayrim diniy tariqatlari boshining orqa qismini qirib yurardi (tonsura) va yakshanba ibodatiga rioya qilardi. Boshqa toifa esa yettinchi kun Shabbatiga rioya qiluvchilar edi, Shabbat esa Xudoning muhridir.

> “After the death of Mohammed, he was succeeded in the command by Abubekr, A.D. 632, who, as soon as he had fairly established his authority and government, dispatched a circular letter to the Arabian tribes, from which the following is an extract:—

> “Muhammad vafotidan keyin, hijriy 632-yilda uning o‘rniga boshqaruvda Abubekr keldi; u o‘z hokimiyati va hukumatini mustahkam qaror toptirishi bilanoq, Arab qabilalariga doiraviy maktub yubordi; undan quyidagi parcha keltiriladi:—”

> “‘When you fight the battles of the Lord, acquit yourselves like men, without turning your backs; but let not your victory be stained with the blood of women and children. Destroy no palm-trees, nor burn any fields of corn. Cut down no fruit-trees, nor do any mischief to cattle, only such as you kill to eat. When you make any covenant or article, stand to it, and be as good as your word. And as you go, you will find some religious persons who live retired in monasteries, and propose to themselves to serve God that way; let them alone, and neither kill them nor destroy their monasteries. And you will find another sort of people that belong to the synagogue of Satan, who have shaven crowns; be sure you cleave their skulls, and give them no quarter till they either turn Mohammedans or pay tribute.’

> “‘Egamizning janglarini qilganingizda, orqangizni o‘girmasdan, mardlardek o‘zingizni tuting; ammo g‘alabangiz ayollar va bolalarning qoni bilan bulg‘anmasin. Hech bir xurmo daraxtini yo‘q qilmang, va hech bir g‘alla dalasini kuydirmang. Hech bir mevali daraxtni kesmang, va mollarga ham, faqat yemoq uchun so‘yadiganlaringizdan boshqasiga, zarracha zarar yetkazmang. Qachon biror ahd yoki bitim tuzsangiz, unga sodiq turing va so‘zingizda sobit bo‘ling. Yo‘l-yo‘lakay, monastirlarda xilvatda yashab, shu tariqa Xudoga xizmat qilishni o‘z oldiga maqsad qilgan ayrim dindor kishilarni uchratasizlar; ularni o‘z holiga qo‘yinglar, na ularni o‘ldiringlar, na monastirlarini vayron qilinglar. Yana boshqacha bir toifa odamlarni ham topasizlar: ular boshlarini qirtishlab olgan, Shayton sinagogasiga mansub kishilardir; ularning bosh suyaklarini yorib tashlashingizga amin bo‘linglar, va yo Muhammadga ergashmagunlaricha, yo xiroj to‘lamagunlaricha, ularga hech qanday omon bermanglar.’”

> “It is not said in prophecy or in history that the more humane injunctions were as scrupulously obeyed as the ferocious mandate; but it was so commanded them. And the preceding are the only instructions recorded by Gibbon, as given by Abubekr to the chiefs whose duty it was to issue the commands to all the Saracen hosts. The commands are alike discriminating with the prediction, as if the caliph himself had been acting in known as well as direct obedience to a higher mandate than that of mortal man; and in the very act of going forth to fight against the religion of Jesus, and to propagate Mohammedanism in its stead, he repeated the words which it was foretold in the Revelation of Jesus Christ that he would say.

> “Na bashoratda, na tarixda, yirtqichona farmon qadar insonparvarroq ko‘rsatmalar ham xuddi shunday vijdonan bajo keltirilgani aytiladi; biroq ularga shunday amr qilingan edi. Va yuqoridagilar Gibbon tomonidan, barcha Sarasen lashkarlariga buyruqlar yetkazish vazifasi yuklatilgan boshliqlarga Abubekr bergan deb qayd etilgan yagona ko‘rsatmalardir. Bu buyruqlar bashorat bilan birdek aniq farqlovchi xususiyatga egadir; go‘yo xalifaning o‘zi ham oddiy insonning amridan ko‘ra yuksakroq bir amrga ma’lum va bevosita itoatda ish tutgandek; va Iso diniga qarshi jang qilish hamda uning o‘rniga Muhammadchilikni yoyish uchun yo‘lga chiqayotgan ayni paytda, u Iso Masihning Vahiy kitobida oldindan aytilgan so‘zlarni takrorladi.”

> “The Seal of God in Their Foreheads.—In remarks upon chapter 7:1–3, we have shown that the seal of God is the Sabbath of the fourth commandment; and history is not silent upon the fact that there have been observers of the true Sabbath all through the present dispensation. But the question has here arisen with many, who were those men who at this time had the seal of God in their foreheads, and who thereby became exempt from Mohammedan oppression? Let the reader bear in mind the fact, already alluded to, that there have been those all through this dispensation who have had the seal of God in their foreheads, or have been intelligent observers of the true Sabbath; and let them consider further that what the prophecy asserts is that the attacks of this desolating Turkish power are not directed against them, but against another class. The subject is thus freed from all difficulty; for this is all that the prophecy really asserts. Only one class of persons is directly brought to view in the text; namely, those who have not the seal of God in their foreheads; and the preservation of those who have the seal of God is brought in only by implication. Accordingly, we do not learn from history that any of these were involved in any of the calamities inflicted by the Saracens upon the objects of their hate. They were commissioned against another class of men. And the destruction to come upon this class of men is not put in contrast with the preservation of other men, but only with that of the fruits and verdure of the earth; thus, Hurt not the grass, trees, nor any green thing, but only a certain class of men. And in fulfilment, we have the strange spectacle of an army of invaders sparing those things which such armies usually destroy, namely, the face and productions of nature; and, in pursuance of their permission to hurt those men who had not the seal of God in their foreheads, cleaving the skulls of a class of religionists with shaven crowns, who belonged to the synagogue of Satan.

> “Peshonalaridagi Xudoning muhri.—7:1–3-bob yuzasidan bildirilgan mulohazalarda biz Xudoning muhri to‘rtinchi amrning Shabbati ekanini ko‘rsatgan edik; tarix esa hozirgi inoyat davri davomida hamisha haqiqiy Shabbatga rioya qiluvchilar bo‘lganligi haqiqatiga nisbatan sukut saqlamaydi. Ammo bu yerda ko‘plarda bir savol tug‘ilgan: ayni shu vaqtda peshonalarida Xudoning muhri bo‘lgan va shu tufayli Muhammadoniy zulmdan ozod bo‘lgan o‘sha kishilar kim edi? O‘quvchi shuni yodda tutsinki, bundan oldin ham eslatib o‘tilganidek, bu butun inoyat davri davomida peshonalarida Xudoning muhri bo‘lgan, ya’ni haqiqiy Shabbatni ongli ravishda saqlagan kishilar bo‘lgan; va ular yana shuni ham e’tiborga olsinki, bashoratning ta’kidlashi shundan iboratki, bu vayronkor turk qudratining hujumlari ularga emas, balki boshqa bir toifaga qaratilgandir. Shunday qilib, masala har qanday qiyinchilikdan xoli bo‘ladi; chunki bashoratning haqiqatan tasdiqlaydigan narsasi aynan shu, xolos. Matnda to‘g‘ridan-to‘g‘ri ko‘z oldiga keltirilgan faqat bitta toifa bor; ya’ni, peshonalarida Xudoning muhri bo‘lmaganlar; peshonalarida Xudoning muhri bo‘lganlarning saqlab qolinishi esa faqat bilvosita kiritilgan. Shunga ko‘ra, tarixdan biz ularning birortasi ham sarasenlar o‘z nafratining nishonlariga yetkazgan kulfatlarning birortasiga duchor bo‘lganini bilmaymiz. Ular boshqa bir toifadagi odamlarga qarshi yuborilgan edilar. Va bu toifadagi odamlar ustiga keladigan halokat boshqa odamlarning saqlanib qolishi bilan emas, balki faqat yerning mevalari va ko‘m-ko‘k o‘simliklarining saqlanishi bilan qarama-qarshi qo‘yilgan; ya’ni: maysaga, daraxtlarga va hech qanday yashil narsaga zarar yetkazmang, balki faqat odamlarning muayyan bir toifasiga. Va bajo bo‘lishda biz bosqinchi lashkarning g‘alati manzarasini ko‘ramiz: bunday lashkarlar odatda yo‘q qiladigan narsalarni, ya’ni tabiatning yuzi va mahsullarini ayab o‘tadilar; va peshonalarida Xudoning muhri bo‘lmagan o‘sha odamlarga zarar yetkazish uchun berilgan ruxsatga muvofiq, bosh tepalari qirtishlab qirilgan, Shaytonning ibodatxonasiga mansub bir toifa dindorlarning bosh chanog‘ini yoradilar.”

> “These were doubtless a class of monks, or some other division of the Roman Catholic Church. Against these the arms of the Mohammedans were directed. And it seems to us that there is a peculiar fitness, if not design, in describing them as those who had not the seal of God in their foreheads; inasmuch as that is the very church which has robbed the law of God of its seal, by tearing away the true Sabbath, and erecting a counterfeit in its place. And we do not understand, either from the prophecy or from history, that those persons whom Abubekr charged his followers not to molest were in possession of the seal of God, or necessarily constituted the people of God. Who they were, and for what reason they were spared, the meager testimony of Gibbon does not inform us, and we have no other means of knowing; but we have every reason to believe that none of these who had the seal of God were molested, while another class, who emphatically had it not, were put to the sword; and thus the specifications of the prophecy are amply met.” Uriah Smith, Daniel and Revelation, 500–502.

> “Bular shubhasiz rohiblarning bir toifasi yoki Rim-katolik cherkovining boshqa bir bo‘linmasi edi. Muhammadoniylarning qurollari ana shularga qarshi qaratilgan edi. Bizga shunday tuyuladiki, ularni peshonalarida Xudoning muhri bo‘lmaganlar deb tasvirlashda alohida bir muvofiqlik, hatto maqsad ham bordir; chunki aynan o‘sha cherkov haqiqiy Shabbatni olib tashlab, uning o‘rniga qalbakisini o‘rnatish orqali Xudo qonunini uning muhridan mahrum qilgan. Shuningdek, na bashoratdan, na tarixdan, Abubakr o‘z izdoshlariga ozor bermaslikni buyurgan o‘sha kishilar Xudoning muhriga ega bo‘lganlarini yoki zaruran Xudoning xalqini tashkil etganlarini tushunmaymiz. Ular kim bo‘lganlari va nima sababdan ayab o‘tilganlari haqida Gibbonning siyrak guvohligi bizga ma’lumot bermaydi, bizda esa buni bilishning boshqa vositasi yo‘q; ammo bizda Xudoning muhriga ega bo‘lganlarning birortasi ham bezovta qilinmaganiga, ayni paytda uni ochiqchasiga olmagan boshqa bir toifa qilichdan o‘tkazilganiga ishonish uchun barcha asoslar bor; va shu tariqa bashoratning tafsilotlari to‘la-to‘kis ro‘yobga chiqadi.” Uriah Smith, Daniel and Revelation, 500–502.

Abubakar consolidated Mohammed’s followers into a Caliphate after Mohammed’s death, so even though they are two different historical figures, taken together they represent the beginning of the testimony of Islam of the first woe, and the historical figure who marks the history of the first woe is Mohammed.

Abubakar Muhammadning vafotidan keyin Muhammadning izdoshlarini Xalifalikka birlashtirdi; shu bois, ular tarixiy jihatdan ikki turli shaxs bo‘lsalar-da, birgalikda ular birinchi voyga oid Islom guvohligining boshlanishini ifodalaydilar, va birinchi voy tarixini belgilovchi tarixiy shaxs Muhammaddir.

In the beginning history of the second woe, Mohammed II conquered Constantinople in 1453. In 1449, four angels, representing Islam were loosed. The beginning and ending of the first woe, is marked by a Mohammed, the first and second respectively. Prophetically the beginning and ending of the history of the first woe, bears the signature of Alpha and Omega.

Ikkinchi voy tarixining boshida Muhammad II 1453 yilda Konstantinopolni zabt etdi. 1449 yilda Islomni ifodalovchi to‘rtta farishta qo‘yib yuborildi. Birinchi voyning boshlanishi va tugashi, tegishlicha birinchi va ikkinchi Muhammad bilan belgilangan. Bashorat nuqtayi nazaridan, birinchi voye tarixining boshlanishi va tugashi Alfa va Omega imzosini o‘zida mujassam etadi.

The beginning of the second woe includes a time prophecy of four angels, who represent Islam who were then loosed, and then restrained on August 11, 1840. From that point until October 22, 1844, the sealing of the one hundred and forty-four thousand is illustrated. The beginning of the second woe identifies the loosing of Islam, and the ending marks the restraining of Islam. Both the first and second woe have precise prophetic markers tying their beginnings to the endings.

Ikkinchi voyining boshlanishi to‘rt farishta haqidagi vaqt bashoratini o‘z ichiga oladi; ular o‘sha vaqtda qo‘yib yuborilgan, so‘ngra esa 1840-yil 11-avgustda tiyib qo‘yilgan Islomni ifodalaydi. O‘sha nuqtadan 1844-yil 22-oktabrgacha bir yuz qirq to‘rt ming kishining muhrlanishi tasvirlanadi. Ikkinchi voyining boshlanishi Islomning qo‘yib yuborilganini ko‘rsatadi, uning yakuni esa Islomning tiyib qo‘yilganini belgilaydi. Birinchi hamda ikkinchi voylarning har ikkalasi ham o‘z boshlanishlarini ularning yakunlariga bog‘laydigan aniq bashoratli belgilariga ega.

The first two woes are to be placed upon one another, “line upon line,” in order to identify the third woe. One of the prophetic characteristics that is identified by the first two witnesses of Islam is that they represent a specific period of time that marks the beginning and ending with the signature of Alpha and Omega. They also possess a secondary signature, for the beginning of the first woe, identifies the sealing of God’s people, and the ending of the second woe, also identifies the sealing of God’s people.

Uchinchi voyani aniqlash uchun dastlabki ikki voyani “satr ustiga satr” tarzida bir-birining ustiga qo‘yish lozim. Islomning dastlabki ikki guvohi orqali aniqlanadigan bashoratli xususiyatlardan biri shuki, ular Alpha va Omega muhrasi bilan boshi va oxiri belgilangan muayyan bir vaqt davrini ifodalaydi. Ular ikkilamchi bir muhraga ham egadirlar, chunki birinchi voyning boshlanishi Xudoning xalqining muhrlanishini bildiradi, ikkinchi voyning tugashi ham Xudoning xalqining muhrlanishini bildiradi.

The third woe arrived when Islam suddenly and unexpectedly attacked the earth beast of Revelation thirteen, thus beginning the period of the sealing. The sealing of the one-hundred and forty-four thousand ends at the soon-coming Sunday law, and in response to that apostasy national apostasy is followed by national ruin. As typified with pagan Rome and papal Rome national ruin is accomplished by God’s trumpet judgments. The three woes are also trumpets. Islam of the third woe, will strike suddenly and unexpectedly again at the soon coming Sunday law in the United States, when the period of the sealing of the one hundred and forty-four thousand ends. That period has been typified by the beginning period of the first woe, and also by the ending period of the second woe.

Uchinchi voy Vahiy kitobining o‘n uchinchi bobidagi yer hayvoniga Islomning to‘satdan va kutilmaganda hujum qilishi bilan yetib keldi; shu tariqa muhrlash davri boshlandi. Bir yuz qirq to‘rt mingning muhrlanishi tez orada keladigan Yakshanba qonuni bilan nihoyasiga yetadi, va o‘sha murtadlikka javoban milliy murtadlik ortidan milliy halokat keladi. Butparast Rim va papalik Rimi misolida ko‘rsatilganidek, milliy halokat Xudoning karnay hukmlari orqali amalga oshiriladi. Uch voy ham karnaylardir. Uchinchi voyga mansub Islom ham bir yuz qirq to‘rt mingning muhrlash davri tugaydigan, tez orada keladigan Yakshanba qonuni paytida Qo‘shma Shtatlarda yana to‘satdan va kutilmaganda zarba beradi. O‘sha davr birinchi voyning boshlanish davri bilan, shuningdek ikkinchi voyning tugash davri bilan ham oldindan timsollangan.

We will continue this study in the next article.

Biz bu tadqiqotni keyingi maqolada davom ettiramiz.

> And Sarah saw the son of Hagar the Egyptian, which she had born unto Abraham, mocking. Wherefore she said unto Abraham, Cast out this bondwoman and her son: for the son of this bondwoman shall not be heir with my son, even with Isaac. And the thing was very grievous in Abraham’s sight because of his son. And God said unto Abraham, Let it not be grievous in thy sight because of the lad, and because of thy bondwoman; in all that Sarah hath said unto thee, hearken unto her voice; for in Isaac shall thy seed be called. And also of the son of the bondwoman will I make a nation, because he is thy seed. And Abraham rose up early in the morning, and took bread, and a bottle of water, and gave it unto Hagar, putting it on her shoulder, and the child, and sent her away: and she departed, and wandered in the wilderness of Beersheba. And the water was spent in the bottle, and she cast the child under one of the shrubs. And she went, and sat her down over against him a good way off, as it were a bowshot: for she said, Let me not see the death of the child. And she sat over against him, and lift up her voice, and wept. And God heard the voice of the lad; and the angel of God called to Hagar out of heaven, and said unto her, What aileth thee, Hagar? fear not; for God hath heard the voice of the lad where he is. Arise, lift up the lad, and hold him in thine hand; for I will make him a great nation. And God opened her eyes, and she saw a well of water; and she went, and filled the bottle with water, and gave the lad drink. And God was with the lad; and he grew, and dwelt in the wilderness, and became an archer. Genesis 21:9–20.

> Va Sora Ibrohimga Hojar misrlikdan tug‘ib bergan o‘g‘ilning masxara qilayotganini ko‘rdi. Shuning uchun u Ibrohimga dedi: “Bu cho‘rini va uning o‘g‘lini haydab yubor; chunki bu cho‘rining o‘g‘li mening o‘g‘lim, ya’ni Ishoq bilan birga merosxo‘r bo‘lmaydi”. Bu narsa Ibrohimning nazarida o‘g‘li sababli juda og‘ir bo‘ldi. Ammo Xudo Ibrohimga dedi: “Yigit va cho‘ring sababli bu narsa sening ko‘zingga og‘ir ko‘rinmasin; Sora senga nimaiki aytgan bo‘lsa, uning ovoziga quloq sol; chunki sening zurriyoting Ishoqda nomlanadi. Cho‘rining o‘g‘lidan ham Men bir xalq yarataman, chunki u ham sening zurriyotingdir”. Shunda Ibrohim erta tongda turib, non va bir mesh suv oldi-da, ularni Hojarga berdi; yelkasiga ortib, bolani ham unga topshirdi va uni jo‘natib yubordi. Hojar ketdi va Beersheba sahrosida sarson yurdi. Meshdagi suv tugagach, u bolani butalardan birining ostiga tashladi. So‘ng o‘zi borib, undan bir kamon o‘qi yetar masofa narida qarama-qarshi o‘tirdi; chunki u: “Bolaning o‘limini ko‘rmay”, dedi. U undan narida qarama-qarshi o‘tirib, ovozini ko‘tardi va yig‘ladi. Xudo yigitning ovozini eshitdi; va Xudoning farishtasi osmondan Hojarga chaqirib dedi: “Senga nima bo‘ldi, Hojar? Qo‘rqma; chunki Xudo yigitning turgan joyidan ovozini eshitdi. Tur, yigitni ko‘tarib ol va qo‘ling bilan mahkam tut; chunki Men uni buyuk bir xalq qilaman”. So‘ng Xudo uning ko‘zlarini ochdi, va u bir quduq suvni ko‘rdi; u borib, meshni suvga to‘ldirdi va yigitga ichirdi. Xudo yigit bilan birga edi; u ulg‘aydi, sahroda yashadi va kamonchi bo‘ldi. Ibtido 21:9–20.

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