Ushbu sura Muso payg‘ambarning tarixidan muhim voqeani hikoya qiladi. Bu voqea surаning asosiy mavzusi bilan mukammal mos keladi va ilohiy xabarlarni rad etib, Alloh elchilarini to‘qib chiqarishda ayblaganlarning taqdiriga alohida e’tibor qaratadi. Shuningdek, u Payg‘ambarga kofirlarning ayblovlariga duch kelganida tasalli beradi va unga kafolat beradiki, Alloh Taolo O‘z xabarini va unga ishongan hamda qattiq qarshilikka qaramay uni targ‘ib qilishda davom etadigan kishilarni doimo himoya qiladi. Bunday targ‘ibotchilar ojiz bo‘lishi mumkin, ularda ularga qarshi safarbar qilingan va ularni shafqatsiz ta’qib qiladigan zolim kuchlarning qudratiga qarshi turish imkoni bo‘lmasligi mumkin. Aynan o‘sha paytda Makkadagi musulmonlarning ahvoli shunday edi. Bunday tarixiy hikoyalarni keltirish Qur’onda musulmon jamoasini tarbiyalash vositalaridan biri sifatida qo‘llanilgan.

The sūrah recounts here a major episode from Moses’ history, which fits perfectly with the main theme and the emphasis it places on the fate of those who deny divine messages, accusing God’s messengers of fabrication. It also comforts the Prophet as he faces the unbelievers’ accusations, reassuring him that God will always take care of His message and those who believe in it and continue to advocate it in the face of determined opposition. Such advocates may be powerless, unable to match the might of the tyrannical forces lined up against them and who subject them to brutal persecution. This incidentally was precisely the case of the Muslims in Makkah at that time. Providing such historical accounts was one of the means of educating the Muslim community employed in the Qur’ān.

Qur'onning oldingi qismlarida Muso (a.s.) haqidagi voqealar 2-Baqara, 5- Note: The source text is cut off mid-sentence ("5" and nothing after), so I have translated only what is given.

Earlier in the Qur’ān, episodes from Moses’ story were told in Sūrahs 2 The Cow, 5

Taom (Al-Moida), 7 A'rof, 10 Yunus, 17 Isro, 18 Kahf va 20 Toha surralari, shuningdek boshqa surralardagi qisqa ishoralar bilan. Har bir holda keltirilgan qissa yoki ishora surraning mavzusiga mos keladi va uning umumiy mazmuni bilan to'liq uyg'un. Bu yerda ham shunday: rivoyat mavzuning yoritilishiga aniq hissa qo'shadi.

The Repast, 7 The Heights, 10 Jonah, 17 The Night Journey, 18 The Cave and 20 Ţā Hā, with some brief references to it in other sūrahs. In each case, the presented episode or reference fits perfectly with the theme of the sūrah and matches the main drift of its context. The same applies here. The account clearly contributes to the illustration of the theme.

Bu yerda biz Muso alayhissalomning Fir'avn va uning qavmi tomonidan qarshilikka duch kelganini ko'ramiz. Hikoya Muso va uning ergashchilarini ta'qib qilishga urinishning oldini olish uchun ularning cho'ktirilishi bilan yakunlanadi. Shuningdek, unda Muso va Isroil o'g'illarining najot topgani ham zikr etilgan.

Rabbing Muso (alayhissalom)ga nido qildi: "Zolim qavm, Fir'avn qavmi oldiga bor. Ular taqvo qilmaydilarmi?" U dedi: "Rabbim, ular meni yolg'onchiga chiqarishlaridan qo'rqaman. Shunda ko'nglim tor bo'lib, tilim ravon bo'lmay qoladi. Shu sababli Horunga ham yuborgin. Ular menga bir gunoh da'vo qilishgan, shuning uchun meni o'ldirishlaridan qo'rqaman." Shunda U (SWT) dedi: "Hech qachon! Ikkovingiz Bizning oyatlarimiz bilan boringlar. Biz albatta siz bilan birgamiz, eshitib turguvchimiz. Ikkovingiz Fir'avn oldiga borib, 'Biz olamlar Rabbining elchilarimiz. Isroil o'g'illarini biz bilan birga yuborgin', deb ayting."

Your Lord called Moses: ‘Go to the wrongdoing people, the people of Pharaoh. Will they have no fear of God?’ He said: My Lord, I fear that they will charge me with falsehood, and then my breast will be straitened and my tongue will not be fluent. So send as well for Aaron. Moreover, they have a charge of crime against me, and I fear that they will kill me. ‘Said He: ‘By no means! Go forth, then, both of you, with Our signs; We are with you, listening to all. Go, both of you, to Pharaoh, and say: ‘We are messengers from the Lord of all the worlds: Let the Children of Israel go with us.’ (Verses 10-17)

Bu yerda murojaat Payg'ambar Muhammad (alayhissalom) ga qaratilgan. Surannung boshida Alloh unga shunday deydi: "Ular iymon keltirmagani uchun, balki o'zingizni g'am-alam bilan halok qilarsiz? Agar xohlasak, osmondan ularga shunday bir ayotni nozil qilamizki, uning oldida bo'yinlari egilib qoladi. Ammo Rahmon tomonidan ularga qachon yangi bir eslatma kelsa, ular doim undan yuz o'girib ketadilar. Darhaqiqat, ular (haqiqatni) yolg'onga chiqardilar; ular masxara qilib kelgan narsalarining xabarini tez orada bilib oladilar". (3-6-oyatlar) So'ngra sura unga Olloh xabarlarini rad etgan ba'zi jamoalarning ahvoli va ularning Ollohning azobiga qanday uchraganlari haqida xabar beradi.

The address here is to the Prophet Muhammad (peace be upon him). At the opening of the sūrah, God says to him: “Would you, perhaps, torment yourself to death [with grief] because they would not believe? If We will, We can send down to them from the skies a sign before which their necks will remain bent in submission. Yet whenever any fresh reminder comes to them from the Most Merciful, they always turn their backs on it. They have indeed denied [the truth of revelation]; and they will in time come to understand what it was they were wont to deride.” (Verses 3-6) The sūrah then gives him accounts of what happened to some of the communities that rejected God’s messages and how they suffered His punishment.

Rabbingiz Musoga nido qilib dedi: "Zolim qavmning oldiga bor, Fir'avn qavmining oldiga. Ular Allohdan qo'rqmaydimi?" (10-11-oyatlar) Bu ikki oyat Musoning risolat topshirilgan birinchi sahnasini tasvirlaydi. U avvalo borishi kerak bo'lgan xalqni fosh etadi va ularni "zolim" deb e'lon qiladi. Ular Xudoning xabarini inkor etish orqali o'zlariga katta zulm qiladilar, shuningdek, Isroil o'g'illariga ham ko'p zulm qiladilar: ularning erkaklarini o'ldirib, ayollarini tirik qoldiradilar va ularga ko'p azob-uqubat yetkazadilar. Shu sababli, sura ularni avval zolim deb ta'riflaydi, so'ngra kimligini aniqlaydi. Keyin esa Musoni va barcha odamlarni ularga qarab hayratlanishga chaqiradi: "Ular Xudodan qo'rqmaydimi?" Ular o'z zulmlarining ehtimoliy oqibatidan beparvo bo'lib davom etadimilar? O'z noto'g'ri yo'llarini tuzatmaydilarmi? Ularning ahvoli, albatta, o'ziga xosdir.

Shu paytgacha biz Muso va Horunning zimmasiga topshirilgan xabarni va ularga yuklangan vazifaning qanday belgilanganini kuzatdik. Ammo bu yerda parda tushadi. Bir lahzadan keyin u yana ko'tarilganda, biz Fir'avn bilan bo'lgan to'qnashuvni to'liq ko'rib turgan bo'lamiz. Ular orasida nima bo'lgani odatda o'chirib tashlanadi.

Up to this point we have watched as the message is entrusted to Moses and Aaron, and how their task is outlined for them. But the curtains fall here. When, a moment later, they are raised again, we are in full view of the confrontation that takes place with Pharaoh. What happens in between is typically deleted.

Fir'avn dedi: "Biz seni bolaligingda tarbiyalaganimizni, hayotingning ko'p yillarini biz bilan birga o'tkazganingni eslamaydimi? Shunday bo'lsa-da, sen o'zing qilgan o'sha ishni qildingku, sen kofir ekansan!" Musa javob berdi: "Men uni adashib yurgan paytimda qildim. Sizdan qo'rqqanim uchun sizdan qochdim. So'ng Rabbim menga hikmat bag'ishladi va meni o'z elchilaridan qildi. Sen meni eslatib turgan ne'mat ham shuki, sen Isroil o'g'illarini qul qilib olgan eding-ku!"

[Pharaoh] said [to Moses]: Did we not bring you up when you were an infant? And did you not stay with us many years of your life? Yet you have done that deed of yours while being an unbeliever.’ Replied [Moses]: ‘I committed it while I was still going astray; and I fled from you because I feared you. Then my Lord granted me sound judgement and made me one of [His] messengers. And what sort of favour is this you are taunting me with: was it not because you had enslaved the Children of Israel?’ (Verses 18-22)

Fir'avn Muso alayhissalomning Olloh taolo, olamlarning Parvardigori tomonidan yuborilgan elchisi ekanligini aytib, o'zining kutilmagan da'vosini qilganini eshitib hayratga tushadi. Musoning Isroil avlodlarini ozod qilishni talab qilishi uni yana ham hayratlantiradi. Fir'avn Muso haqida oxirgi marta eshitgan gapi shu ediki, Muso Nil daryosida savatda suzib yurgan go'dak holida topilgan va keyin uning saroyida tarbiyalangan. Yigit bo'lganida esa u bir isroilni tortishayotgan misrliklardan birini o'ldirib, qochib ketgan. Rivoyat qilinishicha, Muso o'ldirgan misrlik Fir'avnning xizmatkorlaridan biri bo'lgan.

Pharaoh is amazed as Moses makes his unexpected claim to be a messenger from God, the Lord of the universe. He is further amazed as Moses demands that he free the Children of Israel. The last thing he knew of Moses was that he was brought up in his palace after being found as a newborn child floating in a basket on the Nile. As a young man he had killed an Egyptian who was involved in a fight with an Israelite and ran away. It is said that the Egyptian he killed belonged to Pharaoh’s entourage.

Shu bosqichda Fir'avn bu bahsni to'xtatadi va Musodan da'volarining asosiy nuqtasini so'raydi, lekin uning savoli bevosita Alloh Taoloning Own Zotiga qaratilgan masxara va kinoya ohangini o'zida tashiydi. "Fir'avn dedi: Unda, bu «Olamlarning Robbi» nima?" (23-oyat). Qanchalik takabbur va edepsiz! U aytmoqda: o'zingni Uning elchisi deb tanitayotgan bu olamlar Robbi nima o'zi? Bunday savol faqat unga aloqador bo'lgan gapni inkor etish va bu gapni aytayotgan hamda uni aytuvchi shaxsni masxara qilish ma'nosini bera oladi. U butun vaziyatni mumkin bo'lmagan va muhokamaga arzimaydigan narsa deb hisoblaydi.

At this point, Pharaoh stops this line of argument and asks Moses for the central point of his claims, but his questioning carries overtones of ridicule and derision aimed at none other than God Himself. “Pharaoh said: And what is that ‘Lord of all the worlds?’” (Verse 23) How arrogant and insolent! He is saying: what is this Lord of the worlds about whom you describe yourself as His messenger? Such a question can only mean a denial of the very point it relates to, and a ridicule of the statement and the person making it. He considers the whole situation impossible and unworthy of discussion.

Muso javobi koinotning barcha ko‘rinadigan qismi va undagi hamma narsa ustidan Egamiz Rabbiyligiga ishora qiladi: "[Muso] javob berdi: Agar yaqin bo‘lishni istasangiz, U osmonlar, yer va ular orasidagi hamma narsaning Rabbidir." (24-oyat) Shunday qilib, uning javobi Fir’avnning inkorini rad etadi va uni behuda qiladi. U unga Xudo na Fir’avnning qudrati, na uning bilimi yeta olmaydigan butun koinotning Rabbi ekanligini aytadi. Fir’avn faxrlana oladigan eng ko‘p narsa – u Nil vodiysi aholisi ustidan hukmdor va ularning umumiy egasi ekanligidir. Ammo bu osmonlar, yer va ular orasidagi hamma narsaga nisbatan juda kichik zarracha xolos. Muso javobida uning Fir’avn da’volarini bo‘sh maqtanchoqlik sifatida rad etganini, e’tiborni keng koinotga qaratib, uning kattaligini va hammasiga Rab bo‘lgan Zotni o‘ylab ko‘rishga chaqirganini ko‘ramiz. Bu, albatta, barcha olamlarning Rabbidir. U javobini odamlarni yaqinlikka erishish uchun harakat qilishga chaqiruvchi so‘z bilan yakunlaydi: "Agar yaqin bo‘lishni istasangiz." Fir’avn atrofidagilarga yuzlanib, bu javobdan hayratda ekanini bildiradi. Yoki u odamlar bundan ta’sirlanmasligini istagandir. Bu barcha zolim hukmdorlarga xos bo‘lib, ular oddiy haqiqat so‘zlarining omma qalbi va ongiga ta’sir qilishidan qo‘rqadilar:

Moses’ reply points to God’s Lordship over the entire visible universe and all that there is in it: “[Moses] answered: He is the Lord of the heavens and the earth and all that is between them, if you want to be sure.” (Verse 24) Thus, his answer refutes Pharaoh’s denial, rendering it worthless. He tells him that God is the Lord of the entire universe which neither Pharaoh’s power nor his knowledge can ever reach. The utmost that Pharaoh can boast of is that he is a deity over the people of the Nile Valley and its overall lord. But then this is a tiny little particle when compared to the heavens and the earth and all that is between them. We discern in Moses’ answer his dismissal of Pharaoh’s claims as vain boasts, turning his attention to the vast universe, inviting him to contemplate its size and the One who is Lord over it all. That is certainly the Lord of all the worlds. He concludes his answer with a comment inviting the people to work for the achievement of certainty: “If you want to be sure.” Pharaoh turns to those around him, expressing amazement at this response. Or maybe he wanted them not to be influenced by it. This is typical of all tyrants who fear that simple words of truth might influence the hearts and minds of the masses:

Zulm hech narsadan ko‘ra ko‘proq odamlarning qalblari uyg‘onishidan qo‘rqadi. U aniq ko‘rish va to‘g‘ri fikrlashni targ‘ib qiluvchi kishidan ko‘ra ko‘proq hech kimni yomon ko‘rmaydi. Uning asosiy dushmani – odamlarning vijdonini uyg‘otishga intilayotgan kishidir. Musa alayhissalom odamlarning qalbiga Ollohning Ulug‘ Zoti haqidagi so‘zlari bilan ta’sir qilganida, Fir’avn juda qattiq g‘azablandi. U bahsni barcha zolimlarning so‘nggi chorasi bo‘lgan aniq zo‘ravonlik tahdidi bilan yakunladi, bu chora ularga har qanday qarshi dalil juda kuchli tuyulganda qo‘llanadi. “[Fir’avn] dedi: Agar mendan boshqa biror xudoga sig‘insang, albatta seni zindonga tashlayman”. (29-oyat)

Tyranny does not fear anything more than the reawakening of people’s hearts. It does not hate anyone more than an advocate of clear vision and right thinking. Its main opponent is the one who tries to awaken people’s consciences. When Moses touched people’s hearts with his description of God Almighty, Pharaoh was extremely angry. He ended the argument with a clear threat of force, which is the ultimate recourse of all tyrants, when they feel that any counter argument is too powerful. “[Pharaoh] said: If you ever serve a god other than me, I will most certainly have you imprisoned.” (Verse 29)

Shunday ekan, bu dalil va uni qo‘llab-quvvatlovchi isbot: qamoq jazosi bilan aniq tahdid. Qamoqxona tayyor turibdi va bu chora boshqalarga nisbatan allaqachon qo‘llanilgan. Bu chora yolg‘onning haqiqatning ulkan kuchi oldida qanchalik ojizligini fosh qiladi. Zolimlar boshqa yo‘lni bilmaydilar.

Such is the argument and the evidence supporting it: a clear threat of imprisonment. The prison is available and the measure itself has been taken against others. It is a measure that exposes the weakness of falsehood when it faces the overwhelming power of the truth. Tyrants know no other way.

Shunga qaramay, Muso o'zini yo'qotmadi. U qanday qilib o'zini yo'qotishi mumkin edi, axir u Allohning elchisi bo'lib, Alloh unga va uning akasiga va'da qilgan yordamdan bahramand edi? Note: the rules require "God" rather than "Allah" in the translation, so the correct rendering is: Shunga qaramay, Muso o'zini yo'qotmadi. U qanday qilib o'zini yo'qotishi mumkin edi, axir u Xudoning elchisi bo'lib, Xudo unga va uning akasiga va'da qilgan yordamdan bahramand edi?

Nevertheless, Moses did not lose his composure. How could he have when he is God’s messenger, enjoying the support God has promised him and his brother?

Shunday qilib, u bahsni davom ettiradi, Fir'avn yopmoqchi bo'lgan kitobni qayta ochadi va yangi dalil keltiradi: "[Musa] dedi: Agar men sizga aniq bir hujjat keltirsam-chi?" (30-oyat) Bu yerda u Fir'avndan so'raydi: men hech shubhasiz to'g'ri ekanligimni isbotlovchi dalil keltirsam ham, meni hali ham zindonga tashlaysizmi? Bu Fir'avnni keng xalq oldida qiyin ahvolga soldi. U tushundiki, agar bu yangi dalilni rad etsa, u holda Musaning kuchli hujjati oldida o'zining ojizligini ochiq namoyon qilgan bo'ladi, holbuki u Musani aqldan ozgan deb ta'riflagan edi. U yagona chiqish yo'li sifatida shunday dalilni talab qilishni his qildi. Shu sababli: "[Fir'avn] dedi: Agar rostgo'y bo'lsang, uni keltir." (31-oyat)

Bu zolimlar o'zlarining hokimiyatlari zaiflashayotganini his qilganda murojaat qiladigan odatiy yo'l hisoblanadi. Ular yumshoq tortgandek ko'rinadi, ilgari oyoq osti qilgan xalqlarining yordamini izlaydi. Ular xalq bilan maslahatlashgandek qiyofa kiradi, ammo bu faqat xavf o'tib ketguncha vaqtincha bo'ladi. O'zlarini yana xavfsiz his qilganlarida, zulmlariga qaytadilar va hech qanday muxolifatga toqat qilmaydilar.

This is a typical position to which tyrants resort when they feel their grip on power weakening. They seem to soften up, seeking the help of the people they have been trampling over. They put up a facade of consultation with them, but this is only temporary until the danger has passed. When they feel they are safe again, they revert to their tyranny, tolerating no opposition whatsoever.

Those around him fell for his ploy, because they shared his falsehood and were eager for the status quo to continue, for it ensured their influential positions in the state hierarchy. They feared that Moses and the Children of Israel would take their land from them should the masses follow him and Aaron. Hence, these noble chiefs were quick to give their advice to Pharaoh, suggesting that he could match one type of sorcery with another, provided there was a period of preparation: “They said: Let him and his brother wait a while, and send heralds to all cities to bring before you every sorcerer of great skill.” (Verses 36-37) The plan, then, was to gain time while Pharaoh sent word to all Egyptian cities summoning every skilful sorcerer who could match or excel Moses.

Those around him fell for his ploy because they shared his falsehood and were keen for the status quo to continue for it ensured their influential positions in the state hierarchy. They feared that Moses and the Children of Israel would take their land from them should the masses follow him and Aaron. Hence, these noble chiefs were quick to give their advice to Pharaoh, suggesting that he could match one type of sorcery with another, provided there was a period of preparation: “They said: Let him and his brother wait a while, and send heralds to all cities to bring before you every sorcerer of great skill.” (Verses 36-37) The plan, then, was to gain time while Pharaoh sent word to all Egyptian cities summoning every skilful sorcerer who could match or excel Moses.

Parda shu yerda tushadi. Qayta ko'tarilganda sehrgarlar to'planganini va odamlarning katta shov-shuv bilan bu ulug' musobaqani tomosha qilish uchun yig'ilayotganini ko'ramiz.

The curtains drop here. When they are raised again we see the sorcerers assembled and the people gathering in large numbers to watch the great contest.

Ularning sehrgarlarga bo‘lgan qo‘llab-quvvatlashi yuqori darajaga ko‘tarildi, chunki ular hokimiyat egalarining himoyasidan bahramand edilar. Shunday qilib, haq bilan botil, ilohiy iymon bilan zulm o‘rtasidagi jang uchun sahna tayyor bo‘ldi: “Shunda sehrgarlar belgilangan kunda, belgilangan vaqtda to‘planishdi va xalqqa aytildi: Hammangiz hozirmisiz, sehrgarlar g‘olib chiqsa, biz ularga ergashishimiz uchun?” ({38-40-oyatlar})

Shundan so‘ng sura bizning ko‘z o‘ngimizda butun bellashuvni va undan keyin sodir bo‘ladigan buyuk voqealarni gavdalantiradi:

The sūrah then draws before our eyes the whole contest and the great events that follow:

Muso ularga dedi: «Tashlaydiganingizni tashlang!» Shunda ular arqonlarini va tayoqlarini tashladilar va dedilar: «Fir'avnning qudrati bilan, albatta, biz g'olib bo'lamiz». Keyin Muso o'z tayog'ini tashladi, va u ularning yolg'on hiyla-nayranglarini yutib yubordi. Sehrgarlar sajda qilib yiqildilar va dedilar: «Biz olamlarning Rabbiga, Musoning va Horunning Rabbiga iymon keltirdik». [Fir'avn] dedi: «Men sizlarga ruxsat bermasimdan oldin unga iymon keltirdingizmi? Albatta, bu sizlarga sehrni o'rgatgan ustozingizdir. Lekin tez orada bilib olasiz. Albatta, sizlarning qo'l va oyoqlaringizni navbat bilan kesib tashlayman va albatta, hammangizni xochga mixlayman». Ular dedilar: «Zarari yo'q. Biz, albatta, Rabbimizga qaytamiz. Biz, albatta, Rabbimizning bizga gunohlarimizni mag'firat qilishini umid qilamiz, chunki biz birinchi bo'lib iymon keltirganlarmiz».

Moses said to them: ‘Throw whatever you are going to throw!’ So they threw their ropes and staffs, and said: ‘By Pharaoh’s might, it is we indeed who will prevail.’ Then Moses threw his staff and it swallowed up their false devices. The sorcerers fell down prostrating themselves, and said: ‘We believe in the Lord of all the worlds, the Lord of Moses and Aaron. [Pharaoh] said: ‘You believe in Him even before I have given you permission! Surely, this one must be your master who has taught you witchcraft! But in time you shall come to know. I shall most certainly have your hands and feet cut off on alternate sides, and I shall most certainly crucify you all.’ They said:’ No harm [can you cause us]. To our Lord we shall indeed return. We certainly hope that our Lord will forgive us our sins, since we are the first who have believed.’ (Verses 43-51)

Hikoya oddiy, sokin bir manzara bilan boshlanadi; shunga qaramay, u bizga Muso alayhissalomning haq vakili ekanligiga to‘liq ishonch hosil qilganini his qildiradi. Shu sababli u Fir'avnning da'vosini isbotlash uchun o‘z mahoratlarini ishga solishga tayyor, Misrning turli joylaridan to‘plangan ko‘plab sehrgarlarga unchalik e'tibor bermadi. Uning ishonchi ularga birinchi bo‘lib boshlashga ruxsat berishida namoyon bo‘ladi: "Muso ularga dedi: Nimani tashlamoqchi bo‘lsangiz, tashlang!" (43-oyat)

It all starts with an ordinary, quiet scene; yet it gives us the sense that Moses was perfectly reassured that he represented the truth. Hence, he cared little for the multitude of sorcerers gathered from all over Egypt, ready to employ their skills to prove Pharaoh’s case. His reassurance is reflected in his allowing them to be the first to start: “Moses said to them: Throw whatever you are going to throw!” (Verse 43)

Biz Fir'avn va uning a'yonlari sehrgarlarning bu e'lonini va ularning Xudoga bo'lgan chuqur, sarsabatsiz iymonini eshitganlarida, endi unga sajda qilib tushgan holda, qanchalik vahimaga tushganlarini tasavvur qilishimiz mumkin.

We can then imagine the panic that affected Pharaoh and his nobles as they heard the sorcerers’ declaration and their profound, unshakeable belief in God, before whom they now prostrated themselves.

Fir'avn g'azablanib, sehrgarlarga har xil jazo solishini aniq ogohlantirdi. U ularni Muso bilan birgalikda unga va Misr xalqiga qarshi fitna uyushtirishda ayblab ham qo'ydi.

Enraged, Pharaoh issued a clear warning that he would inflict all sorts of punishment upon the sorcerers. He further accused them of conspiring with Moses against him and the Egyptian people:

[Fir'avn] dedi: "Men sizlarga ruxsat bermasimdanoq unga iymon keltirdingizmi? Albatta, bu sizga sehrni o'rgatgan ulug'ingizdir. Biroq tez orada bilib olasizlar. Albatta, qo'llaringizni va oyoqlaringizni qarama-qarshi tomondan kesib tashlayman va albatta, hammangizni xochga mixlayman."

[Pharaoh] said: You believe in him even before I have given you permission! Surely, this one must be your master who has taught you witchcraft! But in time you shall come to know. I shall most certainly have your hands and feet cut off on alternate sides, and I shall most certainly crucify you all. (Verse 49)

Qur’ān ni o‘qish maqsadida Fir’avnning birinchi so‘zlariga alohida e’tibor qaratilgan: "Men sizlarga ruxsat bermasimdan oldin siz unga ishondingizmi?" Bu bilan u ularning Musoga, uning ruxsatini olmasdan, bo‘ysunishini ta’kidlaydi. Shunday qilib, u ularni natijasini yaxshi bilgan holda ixtiyoriy ravishda ishtirok etgan maqsadli fitnada ayblaydi. U ularning qalblarini nima egallaganini tushuna olmagan. Zolim odam imonning odamlarning ongiga va qalbiga qilgan ta’sirini qanday his qila olsin? Keyin u ularning o‘zgarishini tushuntirish uchun shoshilinch ayblovni e’lon qiladi: "Albatta, bu kishi sizlarga sehrni o‘rgatgan ustozingizdir!" (49-oyat). Bu juda g‘alati ayblov bo‘lib, uni bir narsa bilan izohlamasdan bo‘lmaydi: Fir’avnni xudo qilgan din sehr bilan shug‘ullanadigan ruhoniylarga tayangani uchun, ulardan ba’zilari Musoning ta’limiga hissa qo‘shgan bo‘lishi mumkin, chunki u Fir’avnning saroyida tarbiyalangan, yoki u ularning ibodatxonalariga qatnashgan bo‘lishi mumkin. Shunday qilib, Fir’avn bu uzoq aloqani manipulyatsiya qilib, uni teskarisiga aylantiradi. Ya’ni, Musoni ularning shogirdi deyish o‘rniga, u ularning ustozi ekanini aytadi; bu vaziyatni yanada dahshatliroq ko‘rsatish uchun.

The Qur’ānic text places special emphasis on Pharaoh’s first words, “you believe in him even before I have given you permission,” so as to highlight the surrender to Moses without first obtaining Pharaoh’s permission. Thus, he accuses them of a purposeful conspiracy in which they willingly participated, knowing full well its outcome. He could not appreciate what had touched their hearts. How could a tyrant feel the effect of faith on people’s minds and hearts? He then delivered his hasty accusation to explain their transformation: “Surely, this one must be your master who has taught you witchcraft!” (Verse 49) This is a very strange accusation which defies explanation unless one says that some of these priest sorcerers — since the religion that made Pharaoh a deity relied on magic-practising priests — attended to Moses’ education given he was brought up in Pharaoh’s palace, or that he might have attended them in their temples. Hence, Pharaoh manipulates this distant relation, turning it on its head. Thus, instead of saying that Moses was their disciple, he says he was their master; this to make the situation look even more horrendous.

Shundan so'ng, Xudo o'zining sadoqatli bandalariga g'amxo'rlik qildi, Fir'avn esa lashkarini to'plashga kirishib, o'z rejalarini amalga oshirishga intildi:

Thereafter, God looked after his faithful servants, while Pharaoh began raising his army, seeking to put his plans into effect:

Biz Musoga vahiy qildik: "Bandalarimni tunda olib chiqib keting, sizlar ta'qib qilinasizlar". Fir'avn shaharlarga jar soluvchilar yubordi: "Bular ozgina bir to'da, ular bizni g'azablantirdilar. Biz esa hammamiz birlashgan va ehtiyotkormiz".

Then We revealed to Moses: ‘Set forth with My servants by night, for you will be pursued.’ Pharaoh sent heralds to all cities, [saying]: ‘These are but a small band, and most certainly they have enraged us; but we are all united, and well prepared.’ (Verses 52-56)

Bizda hikoyada ma'lum bir bo'shliq bor, unda ba'zi voqealar qoldirilgan. Muso va Isroil o'g'illari bir muddat Misrda yashagan, o'sha paytda A'rof surasida zikr etilgan belgilar yuz bergan. Undan keyin Xudo Musoga o'z qavmi bilan Misrdan chiqib ketishni buyurgan. Bu voqealarning barchasi bu yerda qoldirilgan, toki tarixiy bayon surahning mavzusiga yaxshiroq xizmat qilsin va uning xabarini eng aniq yetkazsin.

We have here a gap in the story during which certain events are omitted. Moses and the Israelites lived for a period in Egypt during which the signs mentioned in Sūrah 7, The Heights, took place. It was later that God instructed Moses to leave Egypt with his people. All these events are omitted here so that the historical account better serves the theme of the sūrah, delivering its message most clearly.

Biz bilamizki, Alloh Musoga (alayhissalom) xalqi bilan tunda yo‘lga chiqishni, barcha zarur tayyorgarlikni ko‘rib va jo‘nashini yaxshilab rejalashtirgan holda, ularning qochishini tunda boshlashni buyurdi. Alloh Musoga yana Fir'avn va uning qo‘shinining ularni ta'qib qilishini ham aytdi. Shuningdek, U unga xalqini dengizga, eng ehtimol, Suvaysh ko‘rfazining ko‘llar hududiga cho‘zilgan nuqtasiga olib borishni buyurdi. Fir'avn Isroil o‘g‘illarining tunda qochganini tez orada bildi va darhol qo‘shinini to‘liq safarbar qilishni buyurdi, boshqa shaharlarga jarchilar va amaldorlarni yuborib, Musoga va uning xalqiga yetib olish hamda ularning harakatlarini barbod qilish umidida yangi askarlar yig‘ishni buyurdi.

What we know is that God instructed His messenger, Moses, to leave with his people, starting their flight by night after making all the necessary preparations and planning their departure well. God also told Moses that Pharaoh and his host would pursue them. He further commanded him to lead his people to the sea, most probably to the point where the Gulf of Suez stretches into the lakes area. Pharaoh soon learnt of the Children of Israel’s night flight and he immediately ordered full mobilization of his troops, sending heralds and officials to other cities to enlist recruits, hoping to catch up with Moses and his people and undermine their efforts.

Shundan so'ng bizni yakuniy, hal qiluvchi sahna kutib turadi:

After this interpolation we are treated to the final, decisive scene:

Shunday qilib, ular quyosh chiqishi bilan ularning ketidan quvdilar. Ikki qo'shin bir-biriga ko'ringanda, Musoning izdoshlari dedilar: "Albatta, bizga yetib olinadi." U aytdi: "Yo'q, hech narsa bo'lmaydi. Albatta, Rabbim men bilan birga va U meni yo'l-yo'riq ko'rsatadi." Biz Musoga vahiy qildik: "Asosingiz bilan dengizga urgin." Shunda u ikkiga bo'linib ketdi va har bir bo'lagi ulkan tog'dek bo'ldi. Boshqalarni ham yaqinlashtirdik. Musoni va u bilan birga bo'lganlarning hammasini qutqardik, boshqalarni esa suvga g'arq qildik. Albatta, bunda aniq belgi bor, lekin ularning ko'pchiligi iymon keltirmaydi. Albatta, Rabbing - qudratli, rahmli Zotdir.

And so they [i.e. Pharaoh’s army] pursued them at sunrise. When the two hosts came in sight of each other, the followers of Moses said: ‘We shall certainly be overtaken.’ He replied: ‘No indeed.’ My Lord is with me and He will guide me.’ And We revealed to Moses: ‘Strike the sea with your staff’ So it divided, and each part was like a massive mountain. And We caused the others to draw near, and We saved Moses and all who were with him, while We caused the others to drown. Indeed, there is in this a sure sign; yet most of them will not believe. And indeed it is your Lord who is the Mighty One, the Merciful. (Verses 60-68)

Shunday qilib, Muso xalqi bilan tunda Xudoning rejasiga muvofiq yo‘lga chiqdi. Ertalab Fir’avn va uning askarlari quvg‘inni boshladilar. Endi biz cho‘qqining yaqinlashayotganini va jang boshlanishi arafasida ekanligini ko‘ramiz. Muso va uning xalqi dengiz yaqinida o‘zlarini topadilar, ular kechib o‘tish uchun ishlatishlari mumkin bo‘lgan hech qanday qayiqsiz qoladilar. Ular piyoda kesib o‘ta olmas edilar va o‘zlarini himoya qilish vositalariga ham ega emas edilar. Fir’avn va uning qo‘shini, askarlari to‘liq qurollangan holda yaqinlashib kelardi, g‘alabalariga ishonch bilan va hech qanday rahm-shafqat ko‘rsatmaslik niyatida edilar. Barcha alomatlar Muso bilan birga bo‘lgan kichik guruh uchun yakuniy fojiadan darak berardi: qochib qutulishning iloji yo‘q edi, chunki oldinda dengiz, orqada esa dushman turardi. Shuning uchun ular faryod qilib dedilar: “Albatta, bizni quvib yetishadi.” (61-oyat)

So, Moses marched with his people at night, in accordance with God’s plan. In the morning, Pharaoh and his soldiers began their chase. We then see the climax approaching, and the battle about to commence. Moses and his people find themselves close to the sea, without any boats which they could use to cross. They could not cross on foot, and they lacked the means to defend themselves. Pharaoh and his army were approaching, with his soldiers fully equipped, confident of their victory and intent on showing no mercy. All indications suggested a final tragedy for the small group with Moses: there was no escape, for the sea was ahead and the enemy to the rear. Hence they cried out: “We shall certainly be overtaken.” (Verse 61)