Then he established the proof for his clarification. And that he recounts to the Children of Israel most of what they differ about, with what he has mentioned here in the story of Musa, blessings and peace be upon him, from the details that few of their experts know, in a manner that informs about what he took vengeance upon Pharaoh and his people, and those who followed them like Qarun. And he bestowed upon Musa, blessings and peace be upon him, and his followers. For this reason, he elaborated on the matters of the story more than he did in others, saying: ﴿We recite﴾ meaning: we recount a continuous and successive narration, some of which follows the other, ﴿to you﴾ through Jibril, blessings and peace be upon him.

And since the intended purpose is merely to recount what is of the great news as an explanation of the signs with knowledge of the manifest and hidden matters, and of accountability and recompense, not all news, he said: ﴿Of the news of Musa and Pharaoh﴾ meaning: some of their great news, this news being present ﴿with the truth﴾ meaning: that which corresponds to the reality. For we have not informed in it of a future except that it corresponded to what occurred at its happening. And he pointed out that this clarification, as previously mentioned, is only beneficial for those who submit, by saying: ﴿For a people who believe﴾ meaning: they renew their faith at every moment upon every incident for the stability of their faith. Thus, it is known that the intended purpose here is to provide evidence for the prophethood of Muhammad, blessings and peace be upon him, through knowledge of the unseen, and the warning with His encompassing knowledge, and His comprehensive power. And that whatever He wills happens, and there is no repelling of His decree, nor does caution benefit against His destiny. So it is confirmed that it is a proof for His saying, the Exalted: ﴿He will show you His signs, and you will recognize them﴾ [An-Naml: 93]. For this reason, the main points of the story were summarized, and the essential hidden matters and the details of the actions of those mentioned in it, from Musa, blessings and peace be upon him, and his mother, and Pharaoh, and others, were mentioned to what you see of the wisdoms that only a scholar can know through learning or revelation. And it is known to every addressee that the first is absent from the one to whom this reminder was revealed, blessings and peace be upon him, so the matter is restricted to the second. This clarifies for you this intention along with this first verse that I mentioned, His saying, the Exalted, at the end of the story: ﴿And you were not beside the western side﴾ [Al-Qasas: 44] ﴿And you were not beside the mountain﴾ [Al-Qasas: 46] and the continuation of the story with His saying, the Exalted: ﴿And indeed, We conveyed to them the word so that they might remember﴾ [Al-Qasas: 51]. The intended purpose of this context, as you see, is different from what has preceded of its contexts, as has passed. So there is no repetition in any of that, and Allah is the Guide.

And Imam Abu Ja'far ibn al-Zubair said: When His saying, glorified and exalted is He: "Indeed, I have been commanded to worship the Lord of this city, which He has made sacred" [An-Naml: 91] until the end of the surah contains fear, intimidation, warning, and threat, it implies that he, blessings and peace be upon him, will possess the sacred city of Makkah, and Allah, the Most High, will grant it to him. He will humiliate the tyrants of Quraysh and their rebels, and He will honor the followers of the Messenger of Allah, may Allah be pleased with him, and those whom Quraysh has oppressed among the believers. Glorified and exalted is He followed this with what He narrated to His Prophet about purifying what He indicated through the story of the Children of Israel and the beginning of their trial with Pharaoh, and his domination over them, and his slaughtering of them until Allah honored them and granted them victory over their enemy, and made them inherit their land and homes. For this, the Most High indicated in both stories by His saying [in the first]: "He will show you His signs, and you will recognize them" [An-Naml: 93] and in the second by His saying: "And We showed Pharaoh and Haman and their soldiers from them what they feared" [Al-Qasas: 6]. Then He narrated the beginning of Pharaoh's affair and his fear and his insistence on killing the male children. Yet this did not avail him against the decree of Allah at all. In his condition is a lesson for whoever is guided to take heed, and a proof that He, glorified and exalted is He, is unique in His dominion. He gives His kingdom to whom He wills, and takes it away from whom He wills. No one can restrain Him, nor can anyone prevent Him from what He wills.

'Say, O Allah, Owner of the Kingdom' [Aal 'Imran: 26]. And His saying, glorified and exalted is He: 'Allah has promised those among you who believe and do righteous deeds that He will surely grant them succession upon the earth' [An-Nur: 55] - this verse indicates the connection of what we have clarified from the conclusion of An-Naml and the beginning of Al-Qasas. We will elaborate further by mentioning some points from the interpretation of what is intended to be connected. We say: His saying, glorified and exalted is He, informing His Prophet, blessings and peace be upon him, and commanding: 'Indeed, I have been commanded to worship' [An-Naml: 91] to His saying: 'He will show you His signs' [An-Naml: 93] contains no ambiguity regarding the threats and severe warnings included therein. Then, in His saying: 'Lord of this city' [An-Naml: 91], it indicates that he, blessings and peace be upon him, will conquer it and possess it, for it is the land of his Lord and His kingdom. He is His servant and messenger, and He has chosen him for His message, and to Him belongs everything. The servants and the lands are His possession. In this is an indication similar to His saying, glorified and exalted is He: 'Indeed, the One who has made the Quran obligatory upon you will surely return you to a place of return' [Al-Qasas: 85]. And His saying, glorified and exalted is He: 'And that I should recite the Quran' [An-Naml: 92], meaning: so that they may hear it and remember, and so that those who have been destined for happiness may reflect, and observe the way of Allah in the servants and the lands. They will hear what happened to those who opposed, denied, and were arrogant. How about the story of Allah and His taking, which did not benefit him to be cautious? And He inherited His weak servants their land and homes, and He established them in the earth and honored His messengers and their followers: 'We recite to you from the news of Moses and Pharaoh in truth for a people who believe' [Al-Qasas: 3], meaning: they believe, take lessons, seek evidence, and clarify. And His saying: 'He will show you His signs' [An-Naml: 93] refers to what befell them on the day of Badr, and thereafter on the day of the conquest of Makkah, and the submission of those who did not expect to submit, and the destruction of those whose rebellion and obstinacy were prolonged. The submission of the Arabs in general after the conquest of Makkah and the entry of people into the religion in waves, and the honor of some nations and the humiliation of others, by the ruler of 'Indeed, the most honorable of you in the sight of Allah is the most righteous of you' [Al-Hujurat: 13], until Allah granted victory to the companions, may Allah be pleased with them, for what their Prophet, blessings and peace be upon him, had promised them. It was as he promised. When this verse contained what was indicated, it was followed by what is in the strength of saying: Your arrogance is not greater than the arrogance of Pharaoh and his people, nor is the condition of the weak believers in Makkah comparable to those you sought to tempt in their religion, unlike the condition of the Children of Israel when Pharaoh was testing them by slaughtering their sons. So, why do you not contemplate the outcome of the two groups and follow the paths of the two ways?

﴿Did they not travel in the land and see how was the end of those before them?﴾ [Ghafir: 82] (p-238) - to His saying: ﴿So what availed them was not what they used to earn.﴾ [Ghafir: 82] If you reflect on this, you would know that the end is for the pious. So, He, glorified and exalted is He, said after the opening of the Surah that Pharaoh had exalted himself in the land. Then He mentioned of his story what contains a lesson. He, glorified and exalted is He, mentioned His magnificent signs in the matter of Musa, peace be upon him, and his preservation and care, and the taking of his enemy's mother of him ﴿Perhaps he may benefit us or we may adopt him as a son.﴾ [Al-Qasas: 9] He kept slaughtering the boys out of fear of a newborn who would destroy his kingdom until when that newborn took upon himself his upbringing, preservation, and service to know to whom belongs the management and execution, and how the previous decree and judgment are fulfilled. So, did Quraysh not ask, listen, think, and take heed? ﴿Has the clear proof not come to them of what is in the former scriptures?﴾ [Ta-Ha: 133] Then He, glorified and exalted is He, followed that with the departure of Musa, peace be upon him, from his land. He left it fearful, anticipating. And what he, peace be upon him, attained in that departure was of great happiness. In that is a reminder for the Messenger of Allah, blessings and peace be upon him, regarding his departure from Makkah, and a consolation for him, and a notification that He, the Most High, will return him to his land and will grant him victory over it. And with this sentiment, it is stated at the end of the Surah in His saying, the Most High: ﴿Indeed, He who has made the Quran obligatory upon you will surely bring you back to a place of return.﴾ [Al-Qasas: 85] And this is sufficient regarding what he intended - ended.