Shu payt Fir'avnning oilasidan bo'lgan, imonini yashirib yurgan, haqiqatni qabul qilgan bir odam Muso alayhissalomni himoya qilib so'zlay boshlaydi. U Fir'avn va uning amaldorlariga qaratgan nutqida ularning qalbiga nasihati bilan ta'sir o'tkazishga harakat qiladi va haqiqatlarni dahshatli oqibatlar xavfi bilan uyg'unlashtirgan juda ishontiruvchi dalillar keltiradi.
At this point, a man from Pharaohs own household who had accepted the truth but kept his faith secret begins his argument in defence of Moses. In his address to Pharaoh and his courtiers, the man tries to touch their hearts with his advice and makes very convincing arguments that combine facts with the prospect of dreadful consequences.
Fir'avnning oilasidan bo'lgan, o'z imonini shu paytgacha yashirib kelgan bir mo'min kishi dedi: "Rabbim Allohdir, deyayotgan bir odamni o'ldirmoqchimisizlar? Holbuki u sizlarga Rabbingiz tomonidan aniq dalillar keltirgan. Agar u yolg'onchi bo'lsa, yolg'oni o'ziga qaytadi. Agar rostgo'y bo'lsa, u sizlarni ogohlantirayotgan narsalarning ba'zisi sizlarga yetadi. Albatta, Alloh haddan oshgan yolg'onchini to'g'ri yo'lga yo'llamaydi. Ey qavmim! Bugun mulk sizlarniki, yer yuzida hukmronlik qilyapsizlar. Lekin Allohning azobi bizga kelsa, kim bizni qutqaradi?" Fir'avn dedi: "Men sizlarga faqat o'zim ko'rayotgan narsani ko'rsatayapman va sizlarni faqat to'g'ri yo'lga boshlayapman." Iymon keltirgan kishi esa dedi: "Ey qavmim! Men sizlar uchun avvalgi qavmlarga yetgan narsa kabi azobdan qo'rqaman: Nuh qavmiga, 'Od', 'Samud' va ulardan keyingilarga yetgan narsa kabi. Alloh bandalariga zulm qilishni irodа qilmaydi."
A believing man ofPharaoh's family, who until then had concealed his faith, said: Would you kill a man because he says, 'God is my Lord,' when he has brought you all evidence ofthe truth from your Lord? Ifhe is a liar, his lie willfall back on him; but ifhe is speaking the truth, something ofwhat he warns you against is bound to befall you. God will not grace with His guidance anyone who is a lying transgressor. My people! Yours is the dominion today, having the upper hand in the land; but who will rescue us from God's punishment should it befall us? Pharaoh said: 7 am only putting before you what I see myself; and I am guiding you to none other than the path of rectitude.' Then said the man who believed: My people! I fear for you the like of what one day befell earlier communities; the like of what happened to Noah's people, to the lAd, and Thamud and those who came after them. God does not will any injustice for His creatures.
Ey qavmim! Men sizlar uchun qiyomat kunidan — odamlar bir-birini chaqirib faryod qiladigan kundan qo'rqaman. Sizlar orqangizga qaytib qochadigan kun bo'lur, sizni Alloh azobidan saqlaydigan hech kimsa bo'lmas. Kimni Alloh adashtirsa, unga hech bir hidoyat beruvchi bo'lmas.
Bundan ilgari Yusuf sizlarga ochiq dalillar bilan kelgan edi, lekin u olib kelgan xabar haqida doimo shubha qilishdan to'xtamadingiz. U vafot etganida esa dedingiz: "Alloh uning ortidan hech qachon boshqa payg'ambar yubormaydi". Alloh haddan oshuvchi va shubhada yuruvchi kishilarni ana shunday adashtiradi.
And, my people! Ifear for you the Day [ofJudgement] when people will call out to one another [in distress]; the Day when you shall turn back and flee, with no one to defend you against God. He whom God lets go astray can never find a guide. Long before this, Joseph came to you with clear evidence of the truth; but you never ceased to cast doubt on the message he brought you. When he died, you said: 'God will never send any messenger after him. 'In this way God lets go astray those who are transgressors and live in doubt.
Xudo oyatlari haqida hech qanday dalilsiz bahslashadiganlar, Xudo va iymon keltirganlar huzurida juda nafratli bo'lgan ishni qilmoqdalar. Shu tarzda Xudo har bir kibrli zolimning qalbiga muhr bosadi. (28-35-oyatlar)
Those who dispute God's revelations, with no authority granted to them, commit something that is exceedingly loathsome in the sight of God and of those who believe. In this way God sets a seal on the heart ofevery arrogant tyrant. (Verses 28-35)
Bu, kofirlar saroyidagi fitnachilarga qarshi bir mo‘minning uzun va kuchli dalilidir. Uning dalili sog‘lom, buzilmagan insoniy tabiat mantig‘iga tayanadi. Bu dalil ehtiyotkorlik va kuchni birlashtirgan mahoratli dalildir. U avval ular qilmoqchi bo‘lgan ishning dahshatini tasvirlashdan boshlaydi: "Siz bir odamni faqat "Mening Rabbim Allohdir" deganligi uchun o‘ldirmoqchimisiz?" (28-oyat). Shaxsiy e’tiqodni ifodalovchi bunday beg‘ubor so‘zlar uni aytgan odamni o‘ldirishga loyiqmi? Bunday so‘zlarga qotillik bilan javob berish mumkinmi? Shu tarzda ko‘rsatilganda, sizning harakatingiz dahshatli, jirkanch va nafratlanarli ko‘rinadi.
This is a long, powerful argument advanced by a believer against the conspirators in Pharaoh’s court. His argument relies on the sound logic of uncorrupted human nature. It is a skilful argument that combines caution with power. He begins first by describing the enormity of what they propose to do: “ Wouldyou kill a man because he says, "God is my Lord?” (Verse 28) Do such innocent words that imply personal conviction deserve killing the person who says them? Can such words be answered by murder? Shown in this way, your action appears to be gruesome, horrid and repugnant.
U shundan so'ng u bir qadam oldinga qadam qo'yib, bu odam — Muso — o'z so'zini mustahkam va aniq dalillar bilan qo'llab-quvvatlayotganini aytadi: { "U sizlarga Rabbingiz tomonidan haqiqatning dalillarini keltirdi." } (28-oyat) Bu yerda u Muso ularga ko'rsatgan mo''jizalarga ishora qilmoqda. Ular bu mo''jizalarni albatta ko'rgan edilar va ular ommadan uzoqda, o'zlari birga bo'lganlarida, bunday mo''jizalar va ularning ma'nosi haqida bahslasha olmas edilar.
He then takes a step forward, saying that this person, Moses, supports his own statement with solid and clear evidence: “he has brought you all evidence ofthe truth fromyour Lord. ” (Verse 28) Here, he is referring to the signs Moses had shown them. They certainly saw these signs, and when they were together, away from the masses, they could not argue about such signs nor their import.
Mo'min kishi ular oldiga eng yomon ahvolni qo'yadi, ular bu holatni xulosa chiqarish uchun xolis munosabatda bo'lib o'ylab ko'rishlari uchun: "Agar u yolg'onchi bo'lsa, uning yolg'oni o'z boshiga tushadi" (28-oyat). Agar u yolg'on gapirayotgan bo'lsa, u o'z yolg'onining oqibatini o'zi ko'radi va jazosini tortadi. Biroq, bu uni o'ldirishni oqlamaydi. Boshqa bir ehtimol ham bor: uning aytayotgani haqiqat bo'lishi mumkin. Unda ehtiyotkor bo'lish va o'zini uning oqibatlariga duchor qilmaslik maqsadga muvofiqdir: "Agar u rost gapirayotgan bo'lsa, sizni ogohlantirayotgan narsalarning ba'zisi, albatta, sizning boshingizga tushadi" (28-oyat). Bu holatda ham bundan kam narsa kutilmaydi. Odam ulardan bundan ortiq narsani o'ylab ko'rishlarini so'ramagan. Uning maqsadi xolis pozitsiya egallash, eng ishontiruvchi dalilni taqdim etish edi.
The believer then puts to them the worst possible situation, taking an objective attitude to allow them to reflect on such a scenario: “Ifhe is a liar, his lie willfall back on him J (Verse 28) If he is lying, he will bear the consequences of his lie and suffer his punishment. However, this does not justify killing him. There is, however, the other possibility that what he says is true. It is, then, prudent to be careful and not to expose oneself to its consequences: “but if he is speaking the truth, something of what he warns you against is bound to befall you.” (Verse 28) Again this is the least that can be expected in this case. The man did not ask them to consider anything beyond this. His purpose was to make an objective stand, one that provided the most convincing argument.
U shunda u ularga va Musoga birdek tegishli bo‘lgan yashirin ogohlantirish beradi: "Alloh yolg‘onchi, haddan oshgan kimsaga hidoyat bermaydi." (28-oyat)
Agar bu Musoga taalluqli bo‘lsa, Alloh uni jazosiz qoldirmaydi. Demak, uni o‘z holiga, ya’ni Alloh unga loyiq jazoni berishiga qo‘ying. Lekin ehtiyot bo‘ling, chunki siz o‘zingiz yolg‘onchi, haddan oshgan kimsalardan bo‘lib qolmang, aks holda bu sizning qochib bo‘lmas halokatingizga olib keladi.
He then delivers an implicit warning: one that applies to them and to Moses alike: “God will not grace with His guidance anyone who is a lying transgressor.” (Verse 28) If this applies to Moses, God will not allow him to escape unscathed. Leave him to God, then, to receive his due punishment. However, you must be careful lest you be the ones who are lying transgressors, because this will mean your inescapable doom.
U'sha mo'min odam ularni Xudoning azobidan qattiq ogohlantiradi va agar bu azob ularga yetsa, uni hech qanday kuch qaytara olmasligini eslatadi. Shunda ularning mulki va hokimiyati deyarli foydasiz bo'lib qoladi. Ular buni yodda tutishi va o'zlariga berilgan narsalar uchun Xudoga shukr qilishi kerak: { "Ey qavmim! Bugun podsholik sizniki, yer yuzida hukmronlik qilyapsiz. Lekin agar Xudoning azobi bizga yetsa, uni kim bizdan qaytaradi?" (29-oyat) }
The believer then gives them a strong warning against incurring Gods punishment, reminding them that should it befall them, no power can avert it. Their kingdom and power will then be of little use. They should remember this and be grateful to God for having given them what they enjoyed: “My people! Yours is the dominion today, having the upper hand in the land; but who will rescue us from God's punishment should it befall us?' (Verse 29)
Aslida, odam mo''min kishi his qilishi kerak bo''lgan narsani his qiladi: Xudoning jazosi eng ko''p hokimiyat egalariga yaqin bo''ladi. Shuning uchun ular eng ehtiyotkor bo''lishlari va undan saqlanish uchun barcha kuchlarini sarflashlari kerak. Bu jazo kecha yoki kunduzning istalgan paytida ularning boshiga tushishi mumkin, shuning uchun ular bunday ehtimoldan qo''rqishlari lozim. Odam ularga ilgari egalik qilgan kuch-qudrat va hokimiyatni eslatadi va Xudoning jazosini eslatar ekan, o''zini ham ular qatoriga qo''shadi: "Agar bizning boshimizga (Xudoning) azobi tushsa, uni kim bizdan qaytaradi?" (29-oyat). Shunday qilib, u ular boshiga tushgan narsa uning uchun ham katta tashvish ekanini ko''rsatadi; u ham ular bilan birga, xuddi shu taqdirni kutayotgan kishidir. Shu sababli uning mehribon va g''amxo''rlik bilan bergan nasihati shundandir.
At heart, the man feels what a true believer should feel: God’s punishment is closest to those who are in power. Therefore, they are the ones who should be most careful and should try their best to avoid it. It could come upon them at any moment of the night or day, so they must dread such a possibility. The man reminds them of the power and authority they enjoyed, and includes himself among them as he reminds them of Gods punishment: “Who will rescue us from God's punishment should it befall us?' (Verse 29) He, thus, shows them that what happens to them is a matter of great concern to him; he is one of them, awaiting the same destiny. Hence, his kind and caring advice.
U'mid qilamanki, ular buni chin dildan aytilganini anglab, qalblariga joylaydilar va agar Xudoning azobi ularga yetsa, unga qarshi hech narsa qila olmasliklarini tushunadilar.
He hopes that they will take this to heart, realizing that it is meant most sincerely, and that they stand no chance against God’s punishment should it befall them.
Shu nuqtada Fir'avn zolim hukmdorga samimiy maslahat berilganda har qanday zolimni egallaydigan his-tuyg'uni namoyon etadi. U takabbur bilan burilib, o'z hokimiyatiga tajovuz va hukmronligiga daxl qilinayotganini sezadi:
At this point Pharaoh demonstrates the feeling that possesses any tyrant receiving honest advice. He turns in arrogance, perceiving detraction from his authority and encroachment on his dominion:
“Fir'avn dedi: Men faqat o'zim ko'rayotganimni sizlarga ko'rsatyapman; va sizlarni faqat to'g'ri yo'lga boshlayapman.” (29-oyat) Men faqat o'zim haq va foydali deb bilgan narsani aytyapman. Albatta, bu to'g'ri yo'ldir. Biron zolim borki, u o'zi aytgan narsa to'g'ri va donolikka to'la deb his qilmagan bo'lsa? Biron zolim o'zga birovning o'zi emas, balki boshqacha fikr yuritishiga yo'l qo'yadimi? Zolimlar o'z fikridan boshqa birovning fikrini ushlab turishga ruxsat beradimi? Aks holda ular qanday qilib zolimga aylanadi?
“Pharaoh said: I am only putting before you what I see myself; and I am guiding you to none other than the path of rectitude.” (Verse 29) I am only telling you what I know to be true and useful. It is indeed the proper path to follow. Has anyone ever heard of a tyrant who did not feel that what he said was right and full of wisdom? Would any tyrant allow for someone to imagine that he be wrong? Do tyrants allow anyone to uphold a view other than theirs? How else do they become tyrants?
Mo'min kishi esa, o'z zimmasida ogohlantirish va sof nasihat berish, o'z fikrini aniq-ravshan bayon etish vazifasi borligini his qiladi. Shuningdek, zolimlar nima deyishidan qat'i nazar, haqiqatga sodiq turish uning burchidir. So'ngra u yana bir dalil keltirishga harakat qiladi, chunki ularning qalblari bunga yumshab, haqiqat nurini ko'ra boshlashiga umid qiladi. U kofir ummatlarning avvalgi taqdirlariga ishora qiladi. Ular Alloh taolo kibrli zolimlarni qanday qattiq jazolashiga guvohlik beradi: "Iymon keltirgan kishi dedi: "Ey qavmim! Men sizlar uchun, avvalgi ummatlar boshiga tushgan narsaga o'xshash balo tushishidan qo'rqaman: Nuh qavmiga, Od va Samud qavmlariga hamda ulardan keyin kelganlarga tushgan narsaga o'xshash. Alloh bandalariga zulm qilishni iroda qilmaydi"". (30-31-oyatlar)
The believer, however, feels that it is his duty to warn and give sound advice, and to express his view lucidly. It is also his duty to stand by the truth, regardless of what tyrants say. He then tries another argument, in the hope that their hearts will soften to it and that they will begin to see the light of the truth. He refers to the fates of earlier communities of unbelievers. They testify to how powerfully God smites arrogant tyrants: “ Then said the man who believed: My people! Ifear for you the like ofwhat one day befell earlier communities; the like ofwhat happened to Noah's people, to the Ad, and Thamud and those who came after them. God does not will any injustice for His creatures. ” (Verses 30-31)
Har bir ummatning o‘z kuni bor edi, ammo mo‘min ularni birlashtirib, Allohning azobi tushadigan kun deb biladi. Bu kunlarning tabiati bir xil; shuning uchun ularni bitta kundek qilib ko‘rsatiladi. Olloh hech kimga zulm qilishni irodа qilmaydi. U ularni faqat gunohlari uchun jazolaydi, toki ularga yaqin bo‘lganlar va ulardan keyin kelganlar ibrat olib, to‘g‘ri yo‘lga ergashsinlar.
Each community had its day, but the believer combines them together, making it the day when Gods retribution strikes. The nature of these days is the same; hence, they are made to appear as just one day. God wills no injustice on anyone. He only punishes them for their sins, so that those who are close to them and those who come after them may take heed and follow the right course.
Odam yana ularning yuraklariga murojaat qiladi va ularni boshqa bir kun — Qiyomat kuni haqida eslatadi, o‘sha kuni hamma kishilar bir-birini chaqirib qoladi: "Ey qavmim! Men sizlar uchun (odamlar bir-birini nidolab qoladigan) Qiyomat kunidan qo‘rqaman; o‘sha kuni siz orqaga o‘girilib qochasiz, sizni Allohdan himoya qiladigan hech kim bo‘lmaydi. Kimni Olloh adashtirib qo‘ysa, uni hidoyatga yo‘naltiradigan hech kim bo‘lmas." ({Mo‘min surasi, 32–33-oyatlar})
Note: the instruction requires "God" rather than "Allah," so the translation should read as follows:
Odam yana ularning yuraklariga murojaat qiladi va ularni boshqa bir kun — Qiyomat kuni haqida eslatadi, o‘sha kuni hamma kishilar bir-birini chaqirib qoladi: "Ey qavmim! Men sizlar uchun (odamlar bir-birini nidolab qoladigan) Qiyomat kunidan qo‘rqaman; o‘sha kuni siz orqaga o‘girilib qochasiz, sizni Xudodan himoya qiladigan hech kim bo‘lmaydi. Kimni Xudo adashtirib qo‘ysa, uni hidoyatga yo‘naltiradigan hech kim bo‘lmas." ({Mo‘min surasi, 32–33-oyatlar})
The man touches their hearts again, reminding them of another day, the Day of Resurrection, when everyone is calling out: "And, my people! Ifearfor you the Day [ofJudgement] when people will call out to one another [in distress]; the Day when you shall turn back and flee, with no one to defend you against God. He whom God lets go astray can never find a guide. ” (Verses 32-33)
O'sha kuni farishtalar odamlarni yig'ish uchun ularni chaqiradilar; a'rofda turganlar jannatga tayinlangan odamlar va do'zax ahliga murojaat qilib chaqiradilar; jannat va do'zax ahli bir-birlariga murojaat qilib chaqiradilar. Shunday qilib, chaqiriq turli yo'llar bilan amalga oshadi. Uni "chaqiriq kuni" deb atash har tomondan yangrayotgan baland shovqin-suron, odamlarning haddan tashqari ko'pligi va tortishuvlar kuni ekanligi hissini uyg'otadi. Umumiy ruh mo'min kishining so'zlariga yaxshi mos keladi: "Shunday kunki, unda siz orqaga o'girilib qochasiz, sizni Alloh azobidan himoya qiladigan hech kim bo'lmaydi". Do'zaxni ko'rganda ular qochishga urinishlari mumkin, ammo qutulish yo'q. Shunga qaramay, bu yerda qo'rquv va qochishga urinish tasviri o'zlarini qudratli deb hisoblagan, takabburlik bilan harakat qilgan va dunyoviy hokimiyatdan zavqlangan kishilarga nisbatan birinchi bo'lib ko'rsatilmoqda.
On that day, the angels responsible for gathering people will be calling out to them; the people standing on the heights will call out, speaking to the people destined for heaven and to the people of hell; the people of heaven and hell will call out addressing each other. Thus, calling out takes place in different ways. Describing it as the ‘day of calling out’ imparts a feeling of loud clamouring emanating from everywhere, as also a day of overcrowding and dispute. The general air fits well with the believer’s words: "the Day when you shall turn back andflee, with no one to defend you against God” They may try to flee when they see hell, but there is no escape. Yet the image of fright and attempting to flee is the first to be shown here of those who considered themselves mighty and who behaved arrogantly, revelling in their earthly power.
"Allah yo'ldan adashtirgan kishini hech kim to'g'ri yo'lga boshlay olmaydi" (33-oyat) deyilishi bilan, Fir'avnning oldingi so'zlariga — "Men sizlarni faqat to'g'ri yo'lga boshlayman" (29-oyat) degan gapiga — yashirin javob berilganini ko'ramizmi? Bu, shuningdek, haqiqiy hidoyatning faqat Allohdan kelishini anglatadi. Allah kimni adashtirsa, unga yo'l ko'rsatadigan hech kim bo'lmaydi. Allohga odamlarning ahvoli ma'lum, va ulardan kimning hidoyatga loyiq, kimning esa adashtirilishga loyiq ekanini U biladi.
“He whom God lets go astray can never find a guide” (Verse 33) Do we see here an implicit reply to Pharaohs earlier statement when he said: “Z am guiding you to none other than the path ofrectitude.” (Verse 29) This also implies that true guidance comes only from God. Whoever God lets go astray will have no one to guide him. God knows peoples conditions and who of them deserves to be guided and who deserves to be left astray.
Nihoyat, mo'min ularga Muso alayhissalomning ajdodi Yusuf alayhissalomga bo'lgan munosabatlarini eslatadi. Ular ham uning hamda uning xabariga, ko'rsatgan aniq dalillariga qaramay, shubha bilan qarashgan edi. Ular Muso alayhissalomga ham xuddi shunday munosabatda bo'lmasliklari kerak, chunki u ilgari Yusuf alayhissalom olib kelgan narsani tasdiqlamoqda. Darvoqe, Musoning xabari ularning "Yusufdan keyin Alloh hech qanday elchi yubormaydi", degan da'volarini rad etadi. Chunki Muso ularni yolg'onga chiqarish uchun yuborilgan: "Bundan oldin Yusuf sizlarga aniq dalillar bilan keldi, lekin u olib kelgan xabar haqida shubhalanishdan to'xtamadingiz. U vafot etganida esa dedingiz:"
Finally, the believer reminds them of their attitude to the Prophet Joseph, Moses’ ancestor. They also doubted him and his message despite the clear evidence he showed them. They must not adopt the same attitude towards Moses who is confirming what Joseph had brought them earlier. In fact, Moses’ message disproves their assertions that God would not send a messenger after Joseph. For, Moses has been sent to prove them wrong: “Long before this, Joseph came to you with clear evidence of the truth; but you never ceased to cast doubt on the message he brought you. When he died, you said:
"Xudo bundan keyin hech qanday elchi yubormaydi", deb. Shu tariqa Xudo haddan oshuvchi va shubha ichida yashaydigan kishilarni adashtirib qo'yadi. Xudoning oyatlari haqida, o'zlariga hech qanday hujjat berilmagan holda, bahslashadiganlar Xudo nazdida va mo'minlar nazdida juda jirkanch bo'lgan ishni qilmoqdalar. Shu tariqa Xudo har bir kibrli zolimning qalbiga muhr bosadi.
'God will never send any messenger after him. ’ In this way God lets go astray those who are transgressors and live in doubt. Those who dispute God's revelations, with no authority granted to them, commit something that is exceedingly loathsome in the sight of God and of those who believe. In this way God sets a seal on the heart ofevery arrogant tyrant. ” (Verses 34-35)
Bu Qur'ondagi yagona havola bo'lib, Yusufning Misr xalqiga yo'llangan xabariga ishora qiladi. Uning nomi bilan atalgan surada biz uning Misrning omborxonalari ustidan nazoratchi etib tayinlangani haqida bilamiz. U, shuningdek, 'Aziz unvonini ham olgan edi, bu, ehtimol, bosh vazir degan ma'noni anglatgan. Suradan u Misr taxtiga o'tirgani haqida ishora sezilsa-da, bu tasdiqlanmagan. Bu quyidagi oyatdan tushunilishi mumkin: {U ota-onasini taxtga ko'tardi, ular unga sajda qilib yerga yiqildilar. U dedi: "Ey otajon, bu mening uzoq yillar oldingi tushimning haqiqiy ma'nosidir. Parvardigorim uni ro'yobga chiqardi."} (12:100)
This is the only reference in the Qur’an to Josephs message addressed to the people of Egypt. In the surah carrying his name we learn that he was placed in charge of Egypt’s storehouses. He also carried the title of ‘Aziz, which probably meant the chief minister. There is an indication in the surah that he sat on Egypt’s throne, but this is not confirmed. This may be understood from the verse that says: Mnz/ he raised his parents to the throne, and they fell down on their knees, prostrating themselves before him. He said: Father, this is the real meaning of my dream of long ago. My Lord has made it come true.” (12: 100)
"Taxt"ga Yusuf o'z ota-onasini ko'targan narsa Misr taxti emas, balki boshqa narsa bo'lishi mumkin edi. Qanday bo'lmasin, Yusuf hokimiyat va vakolatga ega mavqega erishdi. Shularni hisobga olsak, Fir'avn xonadonidagi mo'min kishi nimaga ishora qilganini tasavvur qilishimiz mumkin:
The ‘throne’ to which Joseph raised his parents might have been something other than Egypt’s throne. Be that as it may, Joseph attained a position of power and authority. In light of all this, we can imagine the situation to which the believer in Pharaoh’s household was referring:
Ular Yusufning xabarini shubha ostiga oldilar, lekin u hokimiyat egasi bo‘lib turganda, uni ochiqdan-ochiq inkor etishga jur’at qilolmadilar. Keyin esa dedilar: "Alloh undan keyin hech qachon hech bir elchi yubormaydi!" U vafot etganida ular deyarli xotirjam bo‘lib qolishdi.
Note: the rule requires "God" rather than "Allah" in the translation, so the Uzbek should read "Xudo". Corrected version:
Ular Yusufning xabarini shubha ostiga oldilar, lekin u hokimiyat egasi bo‘lib turganda, uni ochiqdan-ochiq inkor etishga jur’at qilolmadilar. Keyin esa dedilar: "Xudo undan keyin hech qachon hech bir elchi yubormaydi!" U vafot etganida ular deyarli xotirjam bo‘lib qolishdi.
they doubted Joseph’s message, but dared not deny it outright when he was the man in power. Then they said: 'God will never send any messenger after him! They were practically relieved when he died.
Ularning bunday ifodalagan xotirjamligi ularning uning xabarini Allohning to'liq yagonaligiga asoslanib qabul qilmaganini ko'rsatadi. Ular Xudo uning ortidan boshqa elchi yubormaydi, deb da'vo qilishgan, ammo bu ularning o'z istagidan boshqa narsani ifodalamagan. Ko'pincha odamlar biror narsani istaydilar va keyin uning haqiqat ekaniga ishonadilar.
Expressing their relief in this way suggests that they did not accept his message based on God’s complete oneness. They asserted that God would not send another messenger after him, yet this expressed nothing but their own desire. It is often the case that people desire something and then believe it to be true.
Shu tarzda Alloh haddan oshib ketgan va shubha ichida yashaydigan kishilarni adashtirib qo‘yadi." (34-oyat). U ularga, haqiqatni tasdiqlovchi aniq dalillarni ko‘rganlaridan keyin ham O‘z xabariga shubha bilan qaraydiganlarni Xudo tark etib, ularni adashtirib qo‘yishini ogohlantiradi. Keyin esa ochiq aytadiki, dalil va asossiz ravishda Xudoning vahiysi haqida bahslashishda davom etadiganlardan Xudo ham, mo‘minlar ham nafratlanadi. Fir’avn va uning qavmi aynan shunday qilib, juda nomaqbul yo‘l tutgan edilar. U, shuningdek, takabburlikni qoralaydi va o‘zini tutmay, mag‘rurlik bilan harakat qilishda davom etadiganlarni Xudoning jazosidan ogohlantiradi.
At this juncture, the believer takes a strong stance against such hardened denials of the truth: "In this way God lets go astray those who are transgressors and live in doubt.” (Verse 34) He warns them that God will abandon those who continue to doubt His message after seeing clear evidence of its truth, letting them go astray. He then tells them plainly that those who continue to dispute God’s revelation, without justification or evidence, will be loathed by God and the believers. Pharaoh and his people did this in a very deplorable way. He also condemns arrogance and warns against God’s punishment to those who continue to behave arrogantly and resort to high-handedness.
"Xudoning oyatlari haqida, hech qanday dalilsiz bahslashadiganlar — bu Xudo nazdida va imon keltirganlar nazdida juda ham nafratli ish qiladilar. Shunday qilib, Xudo har bir takabbur zolimning qalbiga muhr bosadi" (35-oyat). Fir'avn xonadonidagi bir mo'min kishining bu so'zlari, suraning boshida Xudo o'z oyatlari haqida dalilsiz bahslashuvchilarni yoqtirmasligi haqidagi so'zlarga deyarli o'xshashdir. Natijada Xudo ularni adashtirib qo'yadi, to'g'ri yo'lga boshlovchi nur ularning qalblarida joy qolmaguncha.
"Those who dispute God's revelations, with no authority granted to them, commit something that is exceedingly loathsome in the sight of God and of those who believe. In this way God sets a seal on the heart of every arrogant tyrant” (Verse 35) These words, from a believer among Pharaoh’s household, are almost identical to those at the outset of the surah speaking of how God dislikes those who dispute His revelations without any proof in support of what they say. The result is that God lets them go astray until there is no room in their hearts for the light of guidance.