And when He, glorified and exalted is He, clarified the arrogance of Pharaoh, as claimed in His saying, "So he denied and was obstinate" [Taha: 56], He concluded it by stating that He will destroy the disobedient, whoever they may be, and save the obedient. He followed that with a tangible witness, affirming that nothing of Pharaoh's strength or arrogance availed him. He said, adding to "And We certainly showed him Our signs" [Taha: 56], "And We certainly revealed"; that is, by Our greatness to facilitate what is to come of great matters, "to Musa"; not caring for anything of Pharaoh's words or actions. This revelation came after what had preceded regarding the sorcerers, during a long period in which great events occurred because of which the great signs were shown. It is as if they were omitted due to what they indicate of the hardness of hearts. The intended meaning here is the conclusion of what preceded from the purpose of the surah, "that you should travel by night"; that is, at night, for 'asrā' means the travel of the night. He honored them by the addition to Him, saying, "My servants"; that is, the Children of Israel, whose hearts I turned until Pharaoh permitted their departure after he had refused to release them or cease the punishment against them. So direct them towards the side of the Sea of Qulzum. "So strike for them"; that is, perform the act of striking the sea with your staff, and for this reason it is called striking.

And when striking the sea with the staff was the cause for the existence of the described path, the action was placed upon it, so He said, "a path in the sea" and described it with the source [for emphasis], saying, "dry ground"; in the state of it or your state, "Do not fear"; and the intended meaning here is the kind, for there was a path for each tribe. "Drowning"; that is, that something of the tyranny of the sea or the might of the enemy [or otherwise].

And when 'drowning' is shared between following and being followed, He followed it with His saying, "And do not fear"; that is, anything other than that at all, in carrying out My command and saving those whom I sent you to save. And leading him in this manner is a manifestation of power and disdain for the obstinate, along with His grandeur and might, as a witnessing evidence for what was established at the beginning of the surah regarding the comprehensiveness of power and the encompassing of knowledge for the glad tidings of the manifestation of this religion with an abundance of followers, the defeat of opponents, and the happiness of repelling adversaries and turning their hatred into love, even if they were a stubborn people.