And when what he saw of the actions and heard of the sayings necessitated security from them denying him, and he was aware of their hardness and arrogance, he indicated that with emphasis. That is, if they deny me, it will be difficult for me to argue against what is customary for the people of high aspirations when the opponents conspire in obstinacy. And sending [the message] necessitates much speech and lengthy argument. Close to this is the saying of the Prophet, blessings and peace be upon him, when Allah, glorified and exalted is He, commanded him to warn his people: "Then they will crush my head and make it into a loaf." It is as if the intention of the leaders, blessings and peace be upon them, is to inquire about the matter: does it proceed according to custom or not? If it proceeds according to custom, they prepare themselves for death. Otherwise, he would mention to them the extraordinary matter so that it would be a sign for them, to proceed in the matter with insight, and to walk in it according to what is required of the conduct.

And when he emphasized the matter of the request for Harun, blessings and peace be upon him, Allah, glorified and exalted is He, affirmed the matter of the response by saying, beginning: "He said, We will strengthen your arm with your brother." That is, your matter: "with your brother." That is, we will support you and assist you with him in response to your request, as a connection from you to your brother, and as assistance from Him to you. "And we will make for you both a great authority over them," meaning a great dominance over them, and a victory for them with the arguments and the awe due to what you mentioned of fear. "So they will not reach you both by a kind of dominance with Our signs," meaning we will make that due to what appears from your hands of the magnificent signs in relation to us. Therefore, the result was: "You two and whoever follows you will be the victorious ones," meaning none other than them. This indicates that Pharaoh did not reach the magicians with anything he threatened them with, because they were among the greatest followers who devoted themselves to Allah. It is as if he omitted their matter here because he is in the explanation of Pharaoh and his soldiers by the evidence of what he repeated in mentioning them. And the outcome revealed that the magicians are not among his soldiers, but rather among the party of Allah and His troops. Nevertheless, he indicated to them with this verse and the one after it. And it will come at the end of Surah Al-Hadid regarding the history of Ibn Abd al-Hakam that they were saved and some of them returned to Egypt, and they were the first to become monks.

He explained what has passed from the Torah, saying after what has preceded: And after many days, Pharaoh, the king of Egypt, died. The Children of Israel rested from the severity of their worship. They prayed, and Allah heard their prayers, and He knew their worship, and He heard their cries. He remembered His covenant with Ibrahim, Ishaq, and Yaqub. So Allah saw the Children of Israel and knew their humiliation. Musa was tending the sheep of his father-in-law Yithro, the priest of Midian. He drove the flock to the edge of the wilderness and came to Horeb, the mountain of Allah. There appeared to him the kingdom of Allah in the flame of fire from the midst of the bush, which was burning in the fire, but the bush was not consumed. Musa said: I will turn aside to see this great sight; why does the bush not burn? Allah saw that he had turned aside to look, so Allah called to him from the midst of the bush and said: O Musa, O Musa! He said: Here I am! He said: Do not draw near to here; remove your sandals from your feet, for the place on which you are standing is holy ground. And in another version: sacred. And Allah said: I am the God of your father, Ibrahim, the God of Ishaq, the God of Yaqub. So Musa covered his face, for he was afraid to look toward Allah. And Allah said: Indeed, I have seen the humiliation of My people in Egypt, and I have heard their cry because of their taskmasters, for I know their pain. So I have come down to deliver them from the hand of the Egyptians and to bring them up from that land to a good and spacious land, flowing with milk and honey: the land of the Canaanites, the Hittites, the Amorites, the Perizzites, the Hivites, and the Jebusites. And now, behold, the cry of the Children of Israel has come to me, and I have also seen the oppression with which the Egyptians oppress them. So now, go, and I will send you to Pharaoh, that you may bring My people, the Children of Israel, out of Egypt. And Musa said to Allah: Who am I that I should go to Pharaoh and that I should bring the Children of Israel out of Egypt? So Allah said: I will be with you, and this shall be the sign to you that I have sent you: When you have brought the people out of Egypt, you shall serve Allah on this mountain. And Musa said: Behold, I am going to the Children of Israel and will say to them: The Lord God of your fathers has sent me to you. And if they say to me: What is His name? What shall I say to them? So Allah said to Musa: Say to them: The Eternal One who has always been, and in another version: who does not cease. And He said: Thus you shall say to the Children of Israel: I AM has sent me to you. And Allah also said to Musa: Thus you shall say to the Children of Israel: Allah, your God, the God of your fathers, the God of Ibrahim, the God of Ishaq, and the God of Yaqub has sent me to you. This is My name forever, and this is My memorial to all generations. Go and gather the elders of the Children of Israel and say to them: The Lord, the God of your fathers, has appeared to me, the God of Ibrahim, Ishaq, and Yaqub, saying: I have surely visited you and seen what has been done to you in Egypt. And I have said: I will bring you up out of the affliction of Egypt to the land of the Canaanites, and whoever has come with them, to a land flowing with milk and honey. And if they accept you, then you and the elders of the Children of Israel shall go to the king of Egypt and say to him: The Lord, the God of the Hebrews, has met with us; and now, please let us go three days' journey into the wilderness, that we may sacrifice to the Lord our God. But I know that the king of Egypt will not let you go, no, not even by a mighty hand. So I will stretch out My hand and strike Egypt with all My wonders which I will do in its midst; and after that, he will let you go. And I will give this people favor in the sight of the Egyptians, and it shall be that when you go, you shall not go empty-handed. But every woman shall ask of her neighbor, and of her who dwells in her house, articles of silver, articles of gold, and clothing; and you shall put them on your sons and on your daughters. Thus you shall plunder the Egyptians. And Musa answered and said: But they will not believe me or listen to my voice; for they will say: The Lord has not appeared to you. So the Lord said to him: What is that in your hand? He said: A rod. He said: Cast it on the ground. So he cast it on the ground, and it became a serpent; and Musa fled from it. Then the Lord said to Musa: Reach out your hand and take it by the tail. And he reached out his hand and caught it, and it became a rod in his hand. That they may believe that the Lord God of their fathers, the God of Ibrahim, the God of Ishaq, and the God of Yaqub has appeared to you. And the Lord said to Musa: Now put your hand in your bosom. And in another version: in your sleeve. So he put his hand in his bosom, and when he took it out, behold, his hand was leprous, like snow. And He said: Now put your hand back in your bosom. So he put his hand back in his bosom, and when he took it out, behold, it was restored like his other flesh. Then it will be, if they do not believe you or heed the message of the first sign, that they may believe the message of the latter sign. And if they do not believe even these two signs or listen to your voice, then you shall take water from the river and pour it on the dry land, and the water which you take from the river will become blood on the dry land. And Musa said to the Lord: O my Lord, I am not eloquent, neither before nor since You have spoken to Your servant; but I am slow of speech and slow of tongue. So the Lord said to him: Who has made man's mouth? Or who makes the mute, the deaf, the seeing, or the blind? Have not I, the Lord? Now therefore, go, and I will be with your mouth and teach you what you shall say. But he said: O my Lord, please send by the hand of whomever else You may send. So the Lord said: Is not Aaron the Levite your brother? I know that he can speak well. And look, he is also coming out to meet you. When he sees you, he will be glad in his heart. Now you shall speak to him and put the words in his mouth. And I will be with your mouth and with his mouth, and I will teach you what you shall do. He shall be your spokesman to the people. And he himself shall be as a mouth for you, and you shall be to him as God. And in another version: a master and a guide. And you shall take this rod in your hand, with which you shall do the signs. So Musa went and returned to his father-in-law Yithro and said to him: I am going back to my brethren in Egypt and see whether they are still alive. And Yithro said to Musa: Go in peace. And the Lord said to Musa in Midian: Go, return to Egypt, for all the men who sought your life are dead. - until the end of what has passed in Al-A'raf - And in this section, what is not permissible to be attributed to a creature is mentioned, and He is the God, and in the language of the Hebrews, it means the learned and the judge. And it is also mentioned that Pharaoh died before the return of Musa, for if the intention was what raised Musa, blessings and peace be upon him, in his house, then it is what they changed.