'In the name of Allah, the Most Gracious, the Most Merciful' His saying, exalted and glorified is He: "And do not be arrogant towards Allah. Indeed, I come to you with a clear authority." "And indeed, I have sought refuge with my Lord and your Lord, lest you stone me." "And if you do not believe me, then leave me alone." "So he called upon his Lord that indeed, these are a people of criminals." "So travel by night with My servants, for indeed, you will be pursued." "And leave the sea calm, for indeed, they are an army to be drowned." "How many gardens and springs they left behind," "and crops and a noble station," "and a blessing in which they were indulging." "Thus, We inherited it to another people." The meaning: His message and his words were: to fulfill and not to be arrogant. He expressed arrogance as tyranny and transgression against Allah, the Exalted, and against His law and against His Messenger. The majority read: "Indeed, I come to you" with a kasra on the alif of "Indeed," as a confirmed statement. The authority is the proof. It is as if he said: do not disbelieve, for the evidence leading to faith is clear. A group read: "that I come to you" with a fatha on the alif. And "that" is in the accusative case, meaning: do not disbelieve because I come to you with a clear authority. It is as if the purpose of the speech is reproach, as you would say to a person: do not be angry, for the truth has been said to you. His saying: "And indeed, I have sought refuge" is a statement that Musa, peace be upon him, said due to fear that came upon him from Fir'aun and his elite. And "I have sought refuge" means: I have taken refuge and sought protection. The dhāl was assimilated into the tā' (the letter 't') in the dialect of al-A'rāj, and Abu 'Amr. People differed in his saying: "lest you stone me." Qatadah and others said: He meant stoning with stones leading to death. Ibn 'Abbas, may Allah be pleased with him, and Abu Salih said: He meant stoning with words of insult and opposition and the like. The first is more apparent, for he sought refuge from it and did not seek refuge from the other. Rather, it was said about him, peace be upon him. And his saying: "you believe me" means: you believe in me. The meaning is: you affirm. And his saying: "then leave me alone" is a clear separation. Qatadah said: He meant: let me be. His saying, exalted and glorified is He: "So he called upon his Lord" has something omitted before it, the meaning of which is: they did not stop from him, but rather they persisted against him and were obstinate towards him and his call, so he called upon his Lord. Al-Hasan ibn Abi al-Hasan, Ibn Abi Ishaq, and 'Isa read: "Indeed, these are" with a kasra on the alif of "Indeed," meaning: "he said indeed." The majority of people, and al-Hasan also, read: "that these are" with a fatha on the alif. Both readings are good. They were judged as criminals, which implies disbelief when he despaired of them. Here, too, there is something omitted from the speech, the meaning of which is: then Allah, the Exalted, said to him: So travel by night with My servants. This is the command that Allah, the Exalted, sent to Musa, peace be upon him, to leave the land of Egypt with the Children of Israel. Its explanation and stories have been mentioned in Surah Al-Anbiya, peace be upon them, and others. The majority of people read: "So travel" with the alif connected. Al-Hasan read: "So travel" with the alif cut. It was narrated from Abu 'Amr. And He, the Exalted, informed him that they will be pursued, meaning: Fir'aun and his soldiers will follow them.

And the interpreters differed regarding His saying, the Most High: "And leave the sea calm". When did He say this, glorified and exalted is He, to Musa, peace be upon him? A group said: It is a connected statement, that you are being followed, and leave the sea when it has parted for you, calm. And Qatadah and others said: He was addressed, peace be upon him, by this after he had crossed the sea and feared that Fir'aun and his people would follow him, and that they would exit from the paths from which Banu Isra'il had exited. So Musa, peace be upon him, intended to strike the sea, hoping that it would close up and return to its state. It was then said to him: "And leave the sea calm".

And the expressions of the interpreters regarding the meaning of calm differed. Mujahid and Ikrimah said: Its meaning is dryness, from His saying, the Most High: "So strike for them a path in the sea, dry" [Taha: 77]. And Al-Dahhak ibn Muzahim said: Its meaning is gentle and soft. And Ikrimah also said: Bare. And Ibn Zayd said: Easy. And Ibn Abbas, may Allah be pleased with him, said: Its meaning is still, that is: as it has parted. And this last statement is the one supported by the language, for the calm life is one that is in ease, tranquility, and stillness, as reported by Al-Mubarrid and others. And calm in the language is this meaning, and from it is the saying of Umair ibn Shu'aym Al-Qatami:

They walk calmly, neither the backs are failing, nor the chests rely on the backs.

So its meaning is: they walk with deliberation, stillness, and ease. And from it is the saying of another:

............................ or a nation that has exited calmly to the feast.

That is: they exited in stillness and ease. So it was said to Musa, peace be upon him: Leave the sea still in its state of parting, so that Allah may decree a matter that was destined to happen. And calm is one of the names of the bird Al-Kurki, and it has no relevance in the interpretation of this verse. It seems to me that it was named calm due to its stillness, and that it is always in ease.

And His saying, exalted is He: ﴿How much they left﴾, before it is omitted, its meaning is: they drowned and Allah cut off their end. Then Allah, exalted is He, began to express amazement at the abundance of what they left of lofty and great matters in this world. And ﴿ "How much" ﴾ is a report for abundance. The gardens and the springs have been narrated to be connected along both banks of the Nile from Rashid to Aswan. As for the springs, it is possible that He meant the estuaries that come out of the Nile, comparing them to springs. It is also possible that there were springs that dried up, as often happens in many regions of the earth. Qatadah, Muhammad ibn al-Samif'ah al-Yamani, and Nafi' - in a narration outside of him - read: "and a place" with the meem pronounced as a vowel, meaning: a place of residence. Likewise, the Yamani read in all of the Qur'an except in Maryam (p-577) ﴿A better place﴾ [Maryam: 73]. So it is as if the meaning is: how much they left of a good and noble place in its worth and benefit. The majority of the people, and Nafi', read: ﴿ " , "and a noble place" : " " , " " : " " , " " : " " , " " : " " , " " : " " , " " : " " , " " : " " , " " : " " , " " : " " , " " : " " , " " : " " , " " : " " , " " : " " , " " : " " , " " : " " , " " : " " , " " : " " , " " : " " , " " : " " , " " : " " , " " : " " , " " : " " , " " : " " , " " : " " , " " : " " , " " : " " , " " : " " , " " : " " , " " : " " , " " : " " , " " : " " , " " : " " , " " : " " , " " : " " , " " : " " , " " : " " , " " : " " , " " : " " , " " : " " , " " : " " , " " : " " , " " : " " , " " : " " , " " : " " , " " : " " , " " : " " , " " : " " , " " : " " , " " : " " , " " : " " , " " : " " , " " : " " , " " : " " , " " : " " , " " : " " , " " : " " , " " : " " , " " : " " , " " : " " , " " : " " , " " : " " , " " : " " , " " : " " , " " : " " , " " : " " , " " : " " , " " : " " , " " : " " , " " : " " , " " : " " , " " : " " , " " : " " , " " : " " , " " : " " , " " : " " , " " : " " , " " : " " , " " : " " , " " : " " , " " : " " , " " : " " , " " : " " , " " : " " , " " : " " , " " : " " , " " : " " , " " : " " , " " : " " , " " : " " , " " : " " , " " : " " , " " : " " , " " : " " , " " : " " , " " : " " , " " : " " , " " : " " , " " : " " , " " : " " , " " : " " , " " : " " , " " : " " , " " : " " , " " : " " , " " : " " , " " : " " , " " : " " , " " : " " , " " : " " , " " : " " , " " : " " , " " : " " , " " : " " , " " : " " , " " : " " , " " : " " , " " : " " , " " : " " , " " : " " , " " : " " , " " : " " , " " : " " , " " : " " , " " : " " , " " : " " , " " : " " , " " : " " , " " : " " , " " : " " , " " : " " , " " : " " , " " : " " , " " : " " , " " : " " , " " : " " , " " : " " , " " : " " , " " : " " , " " : " " , " " : " " , " " : " " , " " : " " , " " : " " , " " : " " , " " : " " , " " : " " , " " : " " , " " : " " , " " : " " , " " : " " , " " : " " , " " : " " , " " : " " , " " : " " , " " : " " , " " : " " , " " : " " , " " : " " , " " : " " , " " : " " , " " : " " , " " : " " , " " : " " , " " : " " , " " : " " , " " : " " , " " : " " , " " : " " , " " : " " , " " : " " , " " : " " , " " : " " , " " : " " , " " : " " , " " : " " , " " : " " , " " : " " , " " : " " , " " : " " , " " : " " , " " : " " , " " : " " , " " : " " , " " : " " , " " : " " , " " : " " , " " : " " , " " : " " , " " : " " , " " : " " , " " : " " , " " : " " , " " : " " , " " : " " , " " : " " , " " : " " , " " : " " , " " : " " , " " : " " , " " : " " , " " : " " , " " : " " , " " : " " , " " : " " , " " : " " , " " : " " , " " : " " , " " : " " , " " : " " , " " : " " , " " : " " , " " : " " , " " : " " , " " : " " , " " : " " , " " : " " , " " : " " , " " : " " , " " : " " , " " : " " , " " : " " , " " : " " , " " : " " , " " : " " , " " : " " , " " : " " , " " : " " , " " : " " , " " : " " , " " : " " , " " : " " , " " : " " , " " : " " , " " : " " , " " : " " , " " : " " , " " : " " , " " : "