Then he confirmed it - instead of the gloating of the enemies [by it] who were with him the least and the most insignificant - by his saying, indicating what that denial contained of humiliation by destruction, a reference to the fact that the water surrounded him and began to rise slightly until the duration of the reproach extended: "So today We will save you," meaning: a great salvation. And when that was pleasing and the misfortune was understood as joy, he said, indicating that this is considered the extraction of his soul: "With your body," meaning: without a soul, and it is complete, nothing has been diminished from it so that there is no confusion in your knowledge: "So that you may be," meaning: a being that is in the utmost stability: "For those behind you," meaning: those who are delayed from you in life from the Children of Israel and others: "A sign" that you are [a servant] weak and insignificant, you are not a Lord, let alone that you be exalted, and they know that whoever disobeys the king is taken, even if he is the strongest of people and has the most soldiers. And some of the heretics claimed his belief in this verse intending what Allah protects from the dissolution of the obligatory bond that Pharaoh is among the most disbelieving of the disbelievers by the consensus of the people of the religions to make it easy for people to commit sins. He claimed that there is no text in the Qur'an that he is among the people of the Fire and he strayed from the clear texts in the Qur'an regarding that in other places and from His saying, the Most High: "And indeed, Pharaoh was high in the land and indeed, he was among the transgressors" [Yunus: 83] along with His saying, the Most High: "And indeed, the transgressors are the companions of the Fire" [Ghafir: 43] is a decisive indication, an evident text that he is among the people of the Fire. And the verse - as you see - is evidence for His saying: "Say, have you considered if His punishment came to you by night or by day" [Yunus: 50] - the verse. If Pharaoh were like Quraysh, how could there be no relation of theirs to him in the severity of arrogance that follows from the multitude of gatherings and the influence of the word by the greatness of the king and the might of the authority and the power with wealth and supporters. It has been narrated that Gabriel, peace be upon him, came to him with a fatwa regarding a servant who grew up in the blessing of his master, so he disbelieved in his blessing and denied his right and claimed superiority over him. Pharaoh wrote the punishment for the servant who disobeys his master, the disbeliever, that he should be drowned in the sea. So when drowning overwhelmed him, Gabriel, peace be upon him, handed him his letter and he recognized it.

And when Pharaoh and his people did not act according to what they saw of the signs, their judgment was the judgment of those who are heedless of them. So the estimation was: 'Indeed, they have been heedless of what has come to them of the signs.' And indeed, many [of them] confirmed this because such a person, due to their distance from the truth, should not believe that anyone among the people falls into it, meaning: they are those who have not reached the level of the first stages of the people of faith due to what they have of confusion - which is disturbance - and their comfort in themselves regarding our signs, meaning: concerning what they have of greatness, they are certainly heedless. And reform is the rectification of action according to what benefits instead of what harms; and establishing the truth is to manifest it and enable it with clear evidence until the one who opposes it returns defeated and the one who stands against it is humbled. And extravagance is the distancing in exceeding the truth; and trial is the calamity, which is a treatment that reveals the hidden matters; and salvation is the rescue from what contains fear, and its counterpart is safety. They linked salvation to mercy because it is a favor upon the needy with what their souls aspire to, so it is most certainly among the calls to righteousness. And revelation is the conveying of meaning to the soul in secrecy, and inspiration, hinting, and signaling are similar. And it is not permissible for the description of revelation to be applied except to a prophet. And 'tabawwa' means to take, and its origin is returning, so the place taken is the dwelling, because one returns to it for residing in it. And 'tams' means the erasure of the trace, so it is a change to obscurity and loss; and 'ijabah' is the agreement with the call in what is requested by it due to its occurrence in that description; and 'da'wah' is the request for action in the form of a command, and it may be in the past tense; and 'mujaawazah' is the departure from the limit from one of the sides; and 'bahr' is the vast water that does not reach its ends for one who is in its midst, and it is taken from the vastness; and 'ittiba' is the following of the first; and 'baghy' is the seeking of elevation without right; and 'an' is the separation of the two times, the past and the future, and although it indicates the present, this is why it is built as 'dha' is built; and 'badan' is the dwelling of the spirit of the living being in its form.