“Pharaoh” then “said” to them, threatening them for believing: “You believed in him before I gave you permission!” This wicked man exercised despotic control over people’s bodies and words. It had become established in his own mind and theirs that his word must be obeyed, that his command held sway over them, and that no one could depart from his word or rule. In such a condition, nations decline, their minds and influence weaken, and they become unable to defend their rights. Thus Allah said of him, “He made fools of his people, and they obeyed him.” Here too he said, “You believed in him before I gave you permission!” meaning: This is ill-mannered conduct on your part and an act of insolence against me.
He then sought to deceive his people, saying, “This is surely a plot that you devised in the city to drive its people out of it.” That is, he claimed that Moses was their master who had taught them sorcery, and that they had conspired with him to let themselves be defeated by him so that he would prevail and they would follow him. The people—or most of them—would then follow them, enabling them to drive the city’s inhabitants from it.
This was a lie. Pharaoh himself, as well as anyone who carefully examined the circumstances, knew that Moses, peace be upon him, had not met any of them; that they had been assembled under the supervision of Pharaoh and his envoys; that what Moses had brought was a divine sign; and that the sorcerers had exerted their utmost effort to defeat Moses until they were rendered incapable, the truth became clear to them, and they followed him.
Pharaoh then threatened them, saying, “You will soon know” what punishment I shall inflict upon you.
“I shall surely cut off your hands and feet on opposite sides.” This wicked man claimed that they were spreaders of corruption in the land and that he would treat them as such people are treated by cutting off their hands and feet on opposite sides—that is, the right hand and the left foot.
“Then I shall surely crucify you” upon palm trunks so that, as he imagined, they would be disgraced, “all together.” That is, I will not do this to some and spare others; rather, every one of you will taste this punishment.
When Pharaoh threatened them, the sorcerers who had believed said to him, “Indeed, to our Lord we shall return.” That is, we care nothing for your punishment, for Allah is better and more enduring; therefore, decree whatever you will decree.
“What fault do you find in us?” That is, what fault do you find in us, for which you denounce and threaten us? We have committed no sin “except that we believed” in [the signs of] our Lord [when they came to us] (1). If this is a sin for which one is faulted and deserves punishment, then that is our sin.
They then prayed that Allah would make them steadfast and grant them patience, saying, “Our Lord, pour”—that is, lavish—“patience upon us,” meaning immense patience, as indicated by the indefinite form of the word. This was a tremendous ordeal that would lead to the loss of life, and therefore required abundant patience so that the heart would remain steadfast, the believer would rest secure in his faith, and his intense distress would depart.
“And let us die as Muslims”—submitting to Your command and following Your messenger. The apparent meaning is that Pharaoh inflicted upon them what he had threatened, and that Allah, Exalted is He, kept them steadfast in faith.
Despite this, Pharaoh, his chiefs, and the common people who followed the chiefs arrogantly rejected Allah’s signs and denied them out of wrongdoing and haughtiness. Inciting Pharaoh to strike Moses and claiming that what he had brought was falsehood and corruption, they said, “Will you leave Moses and his people to spread corruption in the land?” Yet what they called corruption was the call to Allah, noble character, and righteous deeds—the very things that bring about rectitude in the land—while what they themselves followed was corruption. But wrongdoers care nothing for what they say.
“And to forsake you and your gods?” That is, to abandon you and your gods, forbid devotion to you, and turn people away from following you.
Pharaoh then “said” in reply that he would keep the Children of Israel with Moses in a condition in which their numbers could not increase, and in which Pharaoh and his people would, as he claimed, be safe (2) from their harm: “We shall slaughter their sons and spare their women.” That is, we shall leave the women alive and not kill them. By doing so, we shall be safe from their numbers increasing, employ those who remain as servants, and subject them to whatever work we please. “And we hold absolute power over them.” They could neither escape his authority nor resist it. This was the height of Pharaoh’s tyranny, insolence, and cruelty.
Moses then “said to his people,” counseling them in this situation—when they were powerless to do anything or offer any resistance—to rely on divine support and seek their Lord’s aid: “Seek Allah’s help.” That is, rely upon Him to bring you what benefits you and repel what harms you, and trust that Allah will bring your cause to completion. “And be patient”—remain steadfast throughout what befalls you as you await relief.
“Indeed, the earth belongs to Allah.” It belongs neither to Pharaoh nor to his people, that they should rule it as they please. “He gives it as an inheritance to whomever He wills among His servants.” ⦗301⦘ That is, He causes its possession to pass among people in accordance with His will and wisdom. But the ultimate outcome belongs to the God-fearing. Even if they are tested for a time, as a trial from Allah and according to His wisdom, victory will be theirs, and “the final outcome”—the praiseworthy outcome in their struggle against their people—will belong to them. This is the servant’s duty: whenever he is able, he must employ whatever means he can to ward off the harm of others; and whenever he is powerless, he must remain patient, seek Allah’s aid, and await relief.
“They said” to Moses, exasperated by the long period they had endured Pharaoh’s torment and abuse, “We were harmed before you came to us”—for they subjected us to terrible torment, slaughtering our sons and sparing our women—“and after you came to us” as well. Moses then “said” to them, giving [them] (3) hope of relief and deliverance from their enemies’ evil, “It may be that your Lord will destroy your enemy and make you successors in the land.” That is, He may establish you therein and place its administration in your hands, “and then He will see how you act”—whether you are grateful or ungrateful. This was a promise that Allah fulfilled when the time He had willed arrived.
Allah, Exalted is He, then explained how He dealt with Pharaoh’s people during this latter period: in keeping with His customary way of dealing with nations, He seized them with adversity and hardship so that they might humble themselves and implore Him. The verses state: “We certainly seized Pharaoh’s people with years of famine”—that is, with prolonged periods of drought—“and a shortage of fruits, so that they might take heed.” That is, so that they might recognize that what had befallen and afflicted them was an admonition from Allah, and perhaps turn back from their disbelief. Yet this neither affected nor benefited them; rather, they persisted in wrongdoing and corruption.