And when he made them imagine with this speech that he could direct it, he began in his advising them, showing sincerity for them and lamenting for them. He said, reminding them of Allah's favor upon them, warning them of its removal, appealing by mentioning that he is one of them: "O my people." He expressed this in the style of address without explicitly stating the intended meaning, saying: "To you belongs the dominion." He alerted them to what they know of the changes of time by saying: "Today." He indicated what they had experienced of defeat at certain times by saying: "Victorious," meaning dominating over the Children of Israel and others. The people of affliction continue to expect ease, while the people of ease expect affliction. He alerted them to the One God, the All-Prevailing, who has the dominion of the heavens, so the dominion of the earth is more so, by saying, expressing with the adverbial tool indicating need to terrify them: "In the earth," meaning the land of Egypt, which is known for its beauty and the gathering of benefits like all the land, you have dominated the people over it.

And when it was known from this that they do not possess all of existence, it leads to the fact that the One who owns everything is the true God and the absolute King who has no one to prevent what He wants. Therefore, it is not appropriate for any of His servants to expose themselves to what they cannot bear of His wrath. For this reason, he said: "So who will help us?" meaning me and you. He included himself with them after mentioning their dominion to distance the accusation and encourage acceptance of the advice: "From the punishment of Allah," meaning He who has all dominion. He alerted with the tool of doubt that His punishment for them is a possible matter, and the wise one is the one who allows the possible and strives to protect himself from it. He said: "If it comes to us," meaning in anger for this one who claims that he has sent him, and it is permissible that he may be truthful. In fact, it is necessary to believe that due to the evidence he has shown. In this saying of his, there is a record against them that they know that Allah is the King of kings and the Lord of lords. Likewise, the saying of Moses, blessings and peace be upon him: "Indeed, you know what these have not sent down except the Lord of the heavens and the earth" [Al-Isra: 102], and that the claim of Pharaoh to divinity is mere obstinacy.

And when Pharaoh heard what he could not refute, he was in a position where he feared the remainder of his people if he were to be harsh regarding this believer. The listener was eager for his response. Allah, the Most High, informed that he responded in a way that was not a response by saying: ﴿Pharaoh said﴾, meaning to his people in response to what this believer said, indicating by this that his actual response was interrupted by his inability to refute anything from his words: ﴿What I show you﴾, meaning of the opinions ﴿is only what I see﴾, meaning that it is the truth according to the extent of my knowledge. That is, what I have shown you is what I conceal. And when there was in the words of the believer an allusion regarding guidance, and a person may sometimes have his heart and tongue in agreement, and their conformity may be upon misguidance, he said: ﴿And I do not guide you﴾, meaning by what I indicated regarding the killing of Moses, peace be upon him, and others ﴿except the path of righteousness﴾, meaning that which I see as correct; I do not conceal anything and show something else. And perhaps there is in this a warning to them regarding what the believer hints at, for he was in great fear regarding the matter of Moses, peace be upon him, for he consulted his people regarding his matter and the possibility of these discussions, from which it is hinted that he was nearly bursting with rage against him, but he was holding himself together.