َ فَإِنَّمَا هِيَ زَجْرَةٌ وَاحِدَةٌ ﴿۱۳﴾ فَإِذَا هُمْ بِالسَّاهِرَةِ ﴿۱۴﴾ هَلْ أَتَاكَ حَدِيثُ مُوسَى ﴿۱۵﴾ إِذْ نَادَاهُ رَبُّهُ بِالْوَادِ الْمُقَدَّسِ طُوًى ﴿۱۶﴾ اذْهَبْ إِلَى فِرْعَوْنَ إِنَّهُ طَغَى ﴿۱۷﴾ فَقُلْ هَلْ لَكَ إِلَى أَنْ تَزَكَّى ﴿۱۸﴾ وَأَهْدِيَكَ إِلَى رَبِّكَ فَتَخْشَى ﴿۱۹﴾ فَأَرَاهُ الْآيَةَ الْكُبْرَى ﴿۲۰﴾ فَكَذَّبَ وَعَصَى ﴿۲۱﴾ ثُمَّ أَدْبَرَ يَسْعَى ﴿۲۲﴾ فَحَشَرَ فَنَادَى ﴿۲۳﴾ فَقَالَ أَنَا رَبُّكُمُ الْأَعْلَى ﴿۲۴﴾

﴾13﴿ Fa inna ma hiya zajratuw-waahida
﴾14﴿ Faizaa hum biss saahirah
﴾15﴿ Hal ataaka hadeethu Musaa
﴾16﴿ Iz nadaahu rabbuhu bil waadil-muqad dasi tuwa
﴾17﴿ Izhab ilaa fir'auna innahu taghaa
﴾18﴿ Faqul hal laka ilaa-an tazakka
﴾19﴿ Wa ahdi yaka ila rabbika fatakh sha
﴾20﴿ Fa araahul-aayatal kubra
﴾21﴿ Fa kazzaba wa asaa
﴾22﴿ Thumma adbara yas'aa
﴾23﴿ Fa hashara fanada
﴾24﴿ Faqala ana rabbu kumul-a'laa

﴾13﴿ Then indeed, it is but a single severe cry
﴾14﴿ Then they will be upon the open field
﴾15﴿ Indeed, has the news of Moses (peace be upon him) come to you
﴾16﴿ When his Lord called him in the sacred field, which is Tuwa
﴾17﴿ Go to Pharaoh; indeed, he has transgressed
﴾18﴿ Then say, Do you wish to be purified
﴾19﴿ And let me guide you to your Lord so that you may fear Him
﴾20﴿ So He showed him a great sign
﴾21﴿ So he denied and disobeyed
﴾22﴿ Then he turned away and strove
﴾23﴿ So he gathered (the sorcerers) and called out
﴾24﴿ He said, I am your most exalted lord

[13,14] (زَجْرَةٌ) A loud cry; it refers to the second blast (of the trumpet), and in this expression, it is implied that with this sound all creatures will stand up and will not be able to retreat, and they will be gathered for the Resurrection.
(بِالسَّاهِرَةِ) Upon the surface of the earth, which will be a level plain, or they will emerge from the belly of the earth into an open field where there will be no mountains, hills, or pits.
[15,16] In mentioning this event, there is a worldly warning for the later deniers through the destruction of Pharaoh and his people, despite their immense strength.
This means that these deniers will not be able to escape the punishment of Allah, just as Pharaoh could not escape.
[17,18,19] This is an explanation of the call (to Pharaoh). What is meant by “Pharaoh” here is his people, but they are mentioned by specifying him because he was their leader and he used to prevent people from following any religion other than his own. This is his transgression mentioned in “Indeed, he has transgressed”—that is, he went beyond bounds through disbelief and polytheism, by oppressing people, and by preventing them from following the true religion. “So say: Would you [be willing]...” — this is a method of inviting with gentle speech. The word “hal” is used to encourage and express a request for turning to the truth. “...to purify yourself?” — Tazkiyah (purification) refers to inner purity, which is attained through monotheism. This indicates that polytheism and disbelief are impurities, and that purity is achieved through faith and the oneness of Allah. This purification implies salvation from punishment. “And that I guide you to your Lord” — this points out that Pharaoh was involved in associating partners with Allah in lordship, and thus presenting him with proofs of divine lordship was necessary.
[20] From this verse, ten traits or states of Pharaoh are described (his manner of denial and the punishment upon them). “The Great Sign” — this is a generic term; what is meant by it is all the miracles that Moses (peace be upon him) brought. Some commentators, however, specifically interpret it as referring to the miracle of the staff. Outwardly it was one miracle, but in essence it encompassed many miracles — (transformation of form, giving life to an inanimate object, increase in parts, swallowing many things, acquiring great strength and dominance). So it becomes clear that this was a great miracle, thus it is a proof of the prophethood of Prophet Moses (peace be upon him) and a sign of Allah's immense power. “Then he turned away” — after he went astray himself, he strove to mislead others — meaning he was both astray and one who led others astray. “Adbara” means he turned his back on the truth, or he turned his back on Moses (peace be upon him), meaning he ceased to speak with him and intended to oppose him, or he turned away out of fear of the serpent. “Yas‘ā” (he strove) has two interpretations: according to the first two, it means he began making efforts to confront (Moses), gathering the magicians; according to the third interpretation, it means he ran to escape from the serpent.
[24] Ibn Kathir has said that this statement of Pharaoh comes forty years after the one mentioned in Surah Al-Qasas. The earlier statement showed that Pharaoh associated partners with Allah in Uluhiyyah (divinity), while the purpose of this statement is to show that he committed shirk in Rububiyyah (lordship). By saying “I am your Lord, the Most High”, he meant that the world is limited to Egypt and that all authority and order within it are under his control—there is no one higher than him managing affairs. In this, he denied the control and governance of Allah the Exalted. Some commentators say Pharaoh meant that other deities were also lords in their own ways—some responsible for granting needs, others for removing calamities—but he (Pharaoh) was the one who fulfilled all needs, and thus he considered himself superior to all others.