Garchi ular butparast dinda bo‘lishlariga, mutlaq jaholatda yashashlariga va Fir’avn ularni ahmoq qilib olishiga imkon bergan gunohlariga qaramay, ular Musa payg‘ambarning oldiga qayta-qayta shoshilib borib, Rabbisi bilan o‘zaro ahdi tufayli Unga duo qilishini so‘rardilar. Ularning fikricha, vabo bartaraf etilishining yagona yo‘li shu edi. Ammo hokimiyatdagilar o‘z va'dalariga vafo qilishni istamadilar, chunki ularning butun hokimiyati Fir’avn o‘z xalqining Rabbi ekani da'vosiga asoslangan edi. Ular Xudoning Rububiyati tan olinsa, nima bo‘lishidan qo‘rqdilar. Bu esa, hokimiyat va qonun chiqarish vakolatini Fir’avnga bergan butun tizimning qulashi, uning o‘rnini esa hokimiyatni faqat Xudoga tegishli deb biladigan tizim egallashi demak edi.
Despite their pagan religion, their total ignorance, and their transgression which enabled Pharaoh to take them as fools, they still rushed to the Prophet Moses, time and again, beseeching him to pray to his Lord on account of the covenant he had with Him. They felt that was the only way for the plague to be lifted. But those in power refused to honour their promises because their whole authority was based on their claim that Pharaoh was the Lord of his people. They feared what would have happened if God’s Lordship was to be recognized. That would have meant that the entire system, which assigned sovereignty and legislative authority to Pharaoh, would collapse, giving way to a system which recognized sovereignty as belonging only to God.
Hozirgi johiliyatda Xudo zararkunandalar ekinlarga tahdid solishiga ruxsat berishi mumkin, ammo odamlar umuman Xudoga qaytmaydilar. Agar dehqonlar insonlarda, hatto kofirlarda ham, og'ir kunlarda paydo bo'ladigan tabiiy his-tuyg'uga ega bo'lib, bu ofatlarni aynan Xudo yuborayotganini his qilsalar va bu balodan xalos etishini so'rab Unga yuzlansalar, soxta "ilm" tarafdorlari ularga, ularning bu harakati chuqur xurofot va metafizikaga asoslangan, deb aytadilar. Ular ularni o'zlarining inkor holatiga qaytarish uchun juda istehzoli munosabat tutadilar, bu esa qadimgi butparastlarning holatidan ancha yomonroqdir.
In present-day jāhiliyyah, God may allow pests to threaten harvests, but people do not turn back to God at all. If the farmers experience the natural feeling which occurs to human beings, even unbelievers, in times of hardship, that it is God who sends these plagues, and if they turn to God praying to Him to lift this affliction, the advocates of false `science’ tell them that their action is deeply rooted in superstition and metaphysics. They adopt a very sarcastic attitude in order to turn them back to a state of rejection that is far worse than that of ancient pagans.
Shundan so'ng, kofirlarni ham balo bilan, ham farovonlik bilan sinovdan o'tkazganidan keyin, oxir-oqibat Xudoning kofirlarni jazolash qonuniga muvofiq ish tugaydi.
The end then takes place in accordance with God’s law of punishing unbelievers after having tested them both with affliction and affluence.
Fir'avn va uning qavmiga barcha imkoniyatlarni berib, ular albatta yetadigan muddatni belgilab qo'yganidan so'ng, God Fir'avnni va uning to'dasini halok qildi. U, shuningdek, sabr-toqatli bo'lib, qiyinchiliklarga chidagan mazlum kishilarga bergan va'dasini ham amalga oshirdi: «Biz ulardan intiqom oldik va ularni dengizda g'arq qildik, chunki ular Bizning oyatlarimizni yolg'onga chiqarib, ulardan g'aflatda qolgan edilar. Biz zaif hisoblangan, xor qilingan kishilarni bereka ato etgan yerning sharqiy va g'arbiy qismlariga vorislik qildirdik. Bani Isroilga bergan Rabbingning go'zal va'dasi shu tarzda amalga oshdi, chunki ular sabr qilgan edilar. Fir'avn va uning qavmi qilgan ishlarni, qurgan binolarini esa Biz vayron qildik».
Having given Pharaoh and his people every chance, and assigned for them a term which they were certain to reach, God destroyed Pharaoh and his clique. He also fulfilled His promise to the oppressed who remained patient in adversity: “So We inflicted Our retribution on them, and caused them to drown in the sea, because they denied Our signs and were heedless of them. We caused the people who were persecuted and deemed utterly low to inherit the eastern and western parts of the land which We had blessed. Thus your Lord’s gracious promise to the Children of Israel was fulfilled, because they were patient in adversity; and We destroyed all that Pharaoh and his people had wrought, and all that they had built.” (Verses 136-137)
Sūrah ushbu oyatda Fir'avn va uning qavmining suvga g'arq etilishi haqida juda qisqa so'z yuritadi. Boshqa sūralarda bu voqea batafsil, bosqichma-bosqich bayon etilgan bo'lsa, bu yerda tafsilotlar berilmagan. Bu yerda esa kofirlarga uzoq vaqt berilib, ular o'zlarini qayta o'ylab ko'rganlaridan so'ng, tezkor jazo kelganligining taassurotini uyg'otish ko'zda tutilgan. Shu sababli tafsilotlar e'tibordan chetda qolgan. Jazoning tezligi esa qalbda hayrat va qo'rquv uyg'otadi: "Biz ulardan intiqom oldik va ularni dengizda g'arq qildik" (136-oyat). Bir zarb – va ularning hammasi halok bo'ladi. Ular takabbur, mag'rur va zolim edilar, va to'satdan dengiz tubiga cho'kib ketadilar. Bu, albatta, munosib jazodir: "Chunki ular Bizning oyatlarimizni yolg'onga chiqardilar va ulardan g'opil bo'ldilar" (136-oyat). Ularning Allohning oyatlarini inkor etishi, ulardan befarq yuz o'girishi va shu bilan birga bu munosib taqdirga uchrashi o'rtasidagi uyg'unlik aniq ko'rsatilgan. Bizga aniq bildirilmoqdaki, voqealar tasodif natijasida sodir bo'lmaydi. Oddiy odamlar o'ylaganidek, ular tasodifan, betartib ro'y bermaydi.
The sūrah refers very briefly here to the drowning of Pharaoh and his people. The details are not given here in a relaxed pattern as they are given in other sūrahs. What happens here instead is to give an air of swift punishment after the unbelievers have had a long time to reconsider. Hence, the details are overlooked. The swiftness of the punishment has its effect which fills us with awe. “So We inflicted Our retribution on them, and caused them to drown in the sea.” (Verse 136) Just one strike and they are all destroyed. Proud, arrogant and despotic they certainly were, and suddenly they sink right to the bottom of the sea. It is certainly a fitting recompense, “Because they denied Our signs and were heedless of them.” (Verse 136) The compatibility is made clear between their attitude of denying God’s signs, choosing to remain heedless of them and this fitting destiny. We are clearly told that events do not come as a result of coincidence. They do not just happen haphazardly, as simple people tend to think.
Surani yanada tezkorlik va qat'iyat ruhini kuchaytirish uchun, sura zulm ostida qolganlarga hokimiyat berilishining aksini ham tasvirlaydi. Bu masala shu sababli keltiriladi, chunki Bani Isroil Misrda, Fir'avn va uning qavmi yashagan joyda hokimiyat olmagan. Aksincha, ular ilohiy hidoyatga ergashishda eng yaxshi holatda bo'lganlarida, undan chetga chiqib, xorlik va tarqoqlik jazosiga duchor bo'lishlaridan oldin, hokimiyat berilgan. Ularning podshohligi Falastinda bo'lgan, bu esa Fir'avnga hokimiyat va qonun chiqarish huquqini bergan tizim barbod bo'lib, uning o'rniga suverenitetni faqat Allohga tegishli deb tan oladigan tizim kelganidan bir necha o'n yil keyin bo'lgan.
To enhance the atmosphere of swiftness and decisiveness, the sūrah also portrays the opposite picture of giving power to the oppressed. This is brought forward because the Children of Israel were not given power in Egypt, where Pharaoh and his people lived. Instead, they were given power when they were at their best in following divine guidance, before they deviated and incurred the punishment of humiliation and dispersal. Their kingdom was in Palestine, several decades after theentire system, which assigned sovereignty and legislative authority to Pharaoh, would collapse, giving way to a system which recognized sovereignty as belonging only to God.
Hozirgi johiliyatda Xudo zararkunandalar ekinlarga tahdid solishiga ruxsat berishi mumkin, ammo odamlar umuman Xudoga qaytmaydilar. Agar dehqonlar insonlarda, hatto kofirlarda ham, og'ir kunlarda paydo bo'ladigan tabiiy his-tuyg'uga ega bo'lib, bu ofatlarni aynan Xudo yuborayotganini his qilsalar va bu balodan xalos etishini so'rab Unga yuzlansalar, soxta "ilm" tarafdorlari ularga, ularning bu harakati chuqur xurofot va metafizikaga asoslangan, deb aytadilar. Ular ularni o'zlarining inkor holatiga qaytarish uchun juda istehzoli munosabat tutadilar, bu esa qadimgi butparastlarning holatidan ancha yomonroqdir.
In present-day jāhiliyyah, God may allow pests to threaten harvests, but people do not turn back to God at all. If the farmers experience the natural feeling which occurs to human beings, even unbelievers, in times of hardship, that it is God who sends these plagues, and if they turn to God praying to Him to lift this affliction, the advocates of false `science’ tell them that their action is deeply rooted in superstition and metaphysics. They adopt a very sarcastic attitude in order to turn them back to a state of rejection that is far worse than that of ancient pagans.
Shundan so'ng, kofirlarni ham balo bilan, ham farovonlik bilan sinovdan o'tkazganidan keyin, oxir-oqibat Xudoning kofirlarni jazolash qonuniga muvofiq ish tugaydi.
The end then takes place in accordance with God’s law of punishing unbelievers after having tested them both with affliction and affluence.
Fir'avn va uning qavmiga barcha imkoniyatlarni berib, ular albatta yetadigan muddatni belgilab qo'yganidan so'ng, God Fir'avnni va uning to'dasini halok qildi. U, shuningdek, sabr-toqatli bo'lib, qiyinchiliklarga chidagan mazlum kishilarga bergan va'dasini ham amalga oshirdi: «Biz ulardan intiqom oldik va ularni dengizda g'arq qildik, chunki ular Bizning oyatlarimizni yolg'onga chiqarib, ulardan g'aflatda qolgan edilar. Biz zaif hisoblangan, xor qilingan kishilarni bereka ato etgan yerning sharqiy va g'arbiy qismlariga vorislik qildirdik. Bani Isroilga bergan Rabbingning go'zal va'dasi shu tarzda amalga oshdi, chunki ular sabr qilgan edilar. Fir'avn va uning qavmi qilgan ishlarni, qurgan binolarini esa Biz vayron qildik».
Having given Pharaoh and his people every chance, and assigned for them a term which they were certain to reach, God destroyed Pharaoh and his clique. He also fulfilled His promise to the oppressed who remained patient in adversity: “So We inflicted Our retribution on them, and caused them to drown in the sea, because they denied Our signs and were heedless of them. We caused the people who were persecuted and deemed utterly low to inherit the eastern and western parts of the land which We had blessed. Thus your Lord’s gracious promise to the Children of Israel was fulfilled, because they were patient in adversity; and We destroyed all that Pharaoh and his people had wrought, and all that they had built.” (Verses 136-137)
Sūrah ushbu oyatda Fir'avn va uning qavmining suvga g'arq etilishi haqida juda qisqa so'z yuritadi. Boshqa sūralarda bu voqea batafsil, bosqichma-bosqich bayon etilgan bo'lsa, bu yerda tafsilotlar berilmagan. Bu yerda esa kofirlarga uzoq vaqt berilib, ular o'zlarini qayta o'ylab ko'rganlaridan so'ng, tezkor jazo kelganligining taassurotini uyg'otish ko'zda tutilgan. Shu sababli tafsilotlar e'tibordan chetda qolgan. Jazoning tezligi esa qalbda hayrat va qo'rquv uyg'otadi: "Biz ulardan intiqom oldik va ularni dengizda g'arq qildik" (136-oyat). Bir zarb – va ularning hammasi halok bo'ladi. Ular takabbur, mag'rur va zolim edilar, va to'satdan dengiz tubiga cho'kib ketadilar. Bu, albatta, munosib jazodir: "Chunki ular Bizning oyatlarimizni yolg'onga chiqardilar va ulardan g'opil bo'ldilar" (136-oyat). Ularning Allohning oyatlarini inkor etishi, ulardan befarq yuz o'girishi va shu bilan birga bu munosib taqdirga uchrashi o'rtasidagi uyg'unlik aniq ko'rsatilgan. Bizga aniq bildirilmoqdaki, voqealar tasodif natijasida sodir bo'lmaydi. Oddiy odamlar o'ylaganidek, ular tasodifan, betartib ro'y bermaydi.
The sūrah refers very briefly here to the drowning of Pharaoh and his people. The details are not given here in a relaxed pattern as they are given in other sūrahs. What happens here instead is to give an air of swift punishment after the unbelievers have had a long time to reconsider. Hence, the details are overlooked. The swiftness of the punishment has its effect which fills us with awe. “So We inflicted Our retribution on them, and caused them to drown in the sea.” (Verse 136) Just one strike and they are all destroyed. Proud, arrogant and despotic they certainly were, and suddenly they sink right to the bottom of the sea. It is certainly a fitting recompense, “Because they denied Our signs and were heedless of them.” (Verse 136) The compatibility is made clear between their attitude of denying God’s signs, choosing to remain heedless of them and this fitting destiny. We are clearly told that events do not come as a result of coincidence. They do not just happen haphazardly, as simple people tend to think.
Сурани ўткирлик ва қатъийлик руҳини кучайтириш учун, зулм остида қолганларга ҳокимият берилишининг акси тасвири ҳам берилади. Бу нарса шунинг учун келтириладики, Исроил авлодларига Миср ерида, яъни Фиръавн ва унинг қавми яшаган жойда ҳокимият берилмаган. Аксинча, улар Аллоҳнинг ҳидоятига эргашишда энг яхши ҳолатда бўлган вақтда, адашиб хўрлик ва тарқалиб кетиш жазосига дучор бўлишдан олдин ҳокимият берилган. Уларнинг салтанати Фиръавн ғарқ бўлганидан бир неча ўн йиллар кейин, Фаластинда бўлган ва Пайғамбар Мусо вафот этганидан анча кейин, ҳатто Қуръонниң бошқа жойида зикр қилинган қирқ йиллик саҳродаги сарсонликдан ҳам кейин вужудга келган. Аммо сура ушбу воқеаларнинг барчасини четлаб ўтади ва бир давrdан иккинчисига ўтиб, уларнинг ўз ишларини эркин бошқариш учун ўрнатилгани ва ҳокимият берилганини таъкидлайди. Бу эса Фиръавннинг зулмига дучор бўлган пайтдаги заифлик ҳолатлари билан аниқ зидлик ҳосил қилади: «Биз ерда (кўп) баракат берган жойларининг шарқ ва ғарбини, заифлаштирилган ва паст деб ҳисобланган қавмга мерос қилиб бердик. Сабр қилганлари сабабли Раббингнинг Исроил авлодига берган гўзал ваъдаси шу тарзда амалга ошди. Фиръавн ва унинг қавми қилган ишларни ҳамда қурганларини вайрон қилдик». (137-оят)
To enhance the atmosphere of swiftness and decisiveness, the sūrah also portrays the opposite picture of giving power to the oppressed. This is brought forward because the Children of Israel were not given power in Egypt, where Pharaoh and his people lived. Instead, they were given power when they were at their best in following divine guidance, before they deviated and incurred the punishment of humiliation and dispersal. Their kingdom was in Palestine, several decades after the drowning of Pharaoh, and long after the Prophet Moses had passed away, and indeed after their forty years in the wilderness which is mentioned elsewhere in the Qur’ān. But the sūrah glides over all these events and shifts from one period of time to another in order to highlight the fact that they were established and given power to be free to conduct their own affairs. This provides a clear contrast with their state of weakness when they endured Pharaoh’s persecution: “We caused the people who were persecuted and deemed utterly low to inherit the eastern and western parts of the land which We had blessed. Thus your Lord’s gracious promise to the Children of Israel was fulfilled, because they were patient in adversity; and We destroyed all that Pharaoh and his people had wrought, and all that they had built.” (Verse 137)
Vaqt chegaralari bilan cheklangan biz, insonlar, voqealarni ularning sodir bo'lish tartibiga va biz ularning ro'y berganini qayd etgan paytga qarab yozib borganimiz uchun vaqt tartibi haqida gapiramiz. Shu sababli, zulm ko'rganlarga berilgan hokimiyat Fir'avnning cho'kib halok bo'lish voqeasidan keyin kelgan, deymiz. Bu voqealarni o'zimizcha tushunishimizdir. "Oldin" va "keyin" so'zlari Xudoning mutlaq bilimida nimani anglatishini biz bila olmaymiz. Ro'y beradigan barcha narsa Unga to'liq ko'rinishda aniq namoyon bo'ladi, hech bir narsa vaqt va makon chegaralari tufayli qisman yoki butunlay yashirin qolmaydi.
Restricted by the limitations of time as we are, we, human beings, speak of a time order because we record events in accordance with their occurrence and the moment when we note their happening. For this reason, we say that the power that was given to those who were oppressed came after the event of Pharaoh’s drowning. That is our own understanding of events. What could “before” and “after” signify to God in His absolute knowledge, we cannot tell. All that takes place clearly appears to Him in full vision, with nothing partially or totally screened by limitations of time and place.
Unga hamma narsa mutlaq mukammal darajada ma'lum, bizning bilimimiz esa haqiqatan ham juda oz.
To Him everything is known absolutely perfectly, while our knowledge remains scanty indeed.
Shunday qilib, parda bir tomonda butunlay vayronagarchilik, ikkinchi tomonda esa yangi tsivilizatsiyani barpo etish uchun yangi kuch sahnasi bilan tushadi. Kecha zolim bo'lgan Fir'avn o'z qavmi bilan birga g'arq bo'ladi. Ular bu dunyoda qurgan barcha narsalar, ulkan ustunlarga ko'tarilgan barcha binolar va minoralar, butun qurilish ishlari, uzumzorlar va boyliklar esa vayron bo'lib yotadi. Bularning hammasi bir lahzada ro'y beradi va barchasi bir necha qisqa so'zda tasvirlanadi.
Thus the curtain falls with the scene of total destruction on the one side and that of a new power to build a new civilization on the other. Pharaoh, yesterday’s tyrant, is drowned with his people. All that they had built in this life, and all the edifices and towers they raised on great pillars, and all their construction, vineyards and riches lie in ruin. All this takes place in a fraction of a moment, and all is portrayed in a few short words.
Bu Alloh tomonidan Makkadagi, butparast arablar zulmiga uchragan kichik mo‘min jamoaga berilgan namunadir. Shuningdek, bu dunyodagi yangi fir’avnlar qo‘lida zulm ko‘rayotgan har bir mo‘min jamoaga kengroq nuqtayi nazar beradi. Ular o‘z boshidan kechirayotgan zulmni o‘sha mo‘minlarning Fir’avn qo‘lida ko‘rgan zulmiga o‘xshash deb bilishlari mumkin. Ular musibatlar ichida sabr-toqatli bo‘lib, qat’iyatlilik ko‘rsatdilar, shuning uchun God ularni muborak yerga voris qildi, ular qanday yo‘l tutishlarini ko‘rish uchun.
This is an example given by God to the small band of believers in Makkah who suffered persecution by the pagan Arabs. It also provides a wider perspective to every group of believers suffering persecution at the hands of the new pharaohs of this world. They can always look at the oppression they suffer in the same light as those believers suffered at Pharaoh’s hands. They remained steadfast and showed patience in adversity, so God caused them to inherit the blessed land to see how they would conduct themselves.