His saying, exalted and glorified is He: "O my people, you have the dominion today, being apparent in the land. So who will help us against the might of Allah if it comes to us?" said Pharaoh, "I do not show you except what I see, and I do not guide you except to the path of right guidance." And the one who believed said, "O my people, indeed I fear for you the like of the Day of the Confederates, the like of the fate of the people of Noah, 'Aad, and Thamud, and those after them. And Allah does not intend injustice for the servants." And, "O my people, indeed I fear for you the Day of Calling, the Day you will turn your backs, fleeing; you will not have from Allah any protector. And whoever Allah misguides, for him there is no guide." The saying of this believer: "O my people, you have the dominion today, being apparent in the land" is a call for them and a warning to them from their desires, and a caution against the loss of their luxury, and an advice to them regarding their worldly affairs. His saying: "in the land" means in the land of Egypt and its surrounding areas of their kingdom. Then he confirmed to them who is their helper against the might of Allah, the Exalted. These words necessitate the loss of Pharaoh's awe, and for that reason he became humble and returned to say: "I do not show you except what I see" as one who has no control would say. And his saying: "I show you" is from 'ra' (to see), and it has been transitive with the hamzah. Thus, the verb has two objects: one is the pronoun in "I show you," and the other is what is in his saying: "except what I see." It is as if the speech is: "I show you what I see." Then he introduced in the beginning of the speech the negation "ma" and reversed its meaning with the affirmative "illa" for specification and confirmation of the matter, as when you say: "Zayd stood up," and if you say: "No one stood up except Zayd," you have indicated his specification and confirmed his matter. And "I see" is transitive to one object, which is the pronoun contained in it, referring back to "what," its estimation being: "except what I see," and omitting this object from the description is good due to the length of the connection. The majority read: "the path of right guidance" as a noun of "ra'shada." In the reading of Mu'adh ibn Jabal, may Allah be pleased with him: [the path of right guidance] with a strong 'sh.' Abu al-Fath said: It is a name of the doer in its structure, indicating intensity, and it is from the three-letter verb "ra'shada," so it is like "Abbad" from "Abada." Al-Nahhas said: It is an error, and he imagined it from the four-letter verb. And his saying, may Allah have mercy on him, is refuted. Abu Hatim said: Mu'adh ibn Jabal used to interpret it as: the path of Allah, and this seems distant to me regarding Mu'adh, may Allah be pleased with him. And did Pharaoh claim anything except that he is a god? And the structure of the wording is troubling regarding this interpretation. People differed in the intended meaning of His saying, the Exalted: "And the one who believed said." The majority said: It is the believer mentioned first; Allah, Blessed and Exalted, narrated his words until the end of the verses. And a group said: No, the words of that believer are old, and what is meant by the one who believed is Moses, peace be upon him. This group argued with the strength of his words, and that he joined them in faith, and the mention of the punishment of the Hereafter, and other than that, and the words of the first were only in flattery to them.

And His saying, glorified and exalted is He: "Like the Day of the Confederates" means: like a day from their days; because their punishment was not in one day nor in one era. And "the Confederates" refers to those who allied against the Prophets of Allah, glorified and exalted is He, blessings and peace be upon him. And the second "like" is a substitute for the first. And "the habit" means the custom. And His saying: "And Allah does not intend injustice for the servants" means: from Himself, that is, He does not wrong them. The intention here is in its proper sense because injustice from Him does not occur at all. And the meaning of the verse is not that Allah does not intend injustice of some servants to others, as the evidence is its occurrence. And it is impossible for what Allah, glorified and exalted is He, does not want to occur. And His saying: "The Day of Calling" means: a people call another people, and the others call them.

And the interpreters have differed regarding the calling referred to. Qatadah said: It is the calling of the people of Paradise to the people of Hell: "Did you find what your Lord promised you to be true?" [Al-A'raf: 44]. And the calling of the people of Hell to them is: "Pour upon us from water" [Al-A'raf: 50]. And a group said: Rather, it is the calling that is included in His saying, glorified and exalted is He: "The Day We will call every people by their leader" [Al-Isra: 71]. Ibn Abbas, may Allah be pleased with him and others, said: It is the calling that occurs among the people at the blowing of the horn, the blast of terror in this world, and that they flee on their faces due to the terror that befalls them, and some call to others. This interpretation has been narrated from Abu Hurairah, may Allah be pleased with him, from the Prophet, blessings and peace be upon him. It is possible that what is meant is the reminder with every calling on the Day of Resurrection, which is a hardship for the disbelievers and the sinners, and there are responses to the calling, and they are many. Among them is what we have mentioned, and among them is: O people of Hell, eternity with no death, O people of Paradise, eternity with no death, and among them is the calling of the people of treachery, and the calling: "The curse of Allah" [Ghafir: 10], and the calling: "To whom belongs the dominion today?" [Ghafir: 16], and so on.

And a group read: "the calling" with the letter 'dāl' being silent in connection. This is based on their practice of connecting it as if it were a stop in other than its place. Nafi' and Ibn Kathir read: "the calling" with the 'yā' in both connection and stop. This is based on the original form. The others read "the calling" without the 'yā' in both cases. This was narrated from Nafi' and Ibn Kathir, and the 'yā' was omitted along with the definite article 'al' based on the omission of its counterpart, which is the tanwīn. Sibawayh said: The 'yā' was omitted for ease. Ibn Abbas, may Allah be pleased with him, and Al-Dahhak, Abu Salih, and Al-Kalbi read: "the calling" with a doubled 'dāl'. This has another meaning that is not from calling, but rather it is from the word 'nadda' meaning when the camel runs away. With this meaning, Ibn Abbas and Al-Suddi interpreted this verse. This group narrated in this meaning a hadith: "When Allah, the Exalted, folds the heavens, the angels of each heaven descend, forming ranks after ranks surrounding the earth where the people are for judgment. When the creation sees the terror of the Day of Resurrection and Hellfire stretches its neck towards its inhabitants, the disbelievers flee and run away in every direction, but the angels return them to the gathering place, humiliated, with no protector for them." This group said: And the proof of this hadith in the Book of Allah, the Exalted, is His saying, glorified and exalted is He: "And the angels are on its sides" [Al-Haaqqa: 17], and His saying, the Exalted: "And your Lord comes, and the angels in ranks" [Al-Fajr: 22], and His saying, the Exalted: "O assembly of jinn and mankind, if you are able to pass beyond the regions of the heavens and the earth, then pass beyond. You will not pass beyond except with authority" [Ar-Rahman: 33].

And His saying, the Exalted: "On the Day you will turn your backs" means according to some sayings in the calling: You flee in terror from the terrifying. And according to some of them: You flee running towards the fire. And the protector is the savior.