14. The words rasul-un karim in the original imply a man who is characterized with most noble traits of character and highly praiseworthy qualities.
15. One should note that the sayings of the Prophet Moses (peace be upon him) being cited here, are not parts of a continuous address delivered by him at any one time, but they are a summary in a few sentences of what he said to Pharaoh and his courtiers on different occasions during many years. (For the details, see (Surah Al-Aaraf, Ayats 103-136); (Surah Younus, Ayats 75-92); (Surah TaHa, Ayats 45-76); (Surah Ash-Shuara, Ayats 10-68); (Surah An-Naml, Ayats 7-14); (Surah Al-Qasas, Ayats 32-42); (Surah Al-Mumin, Ayats 23-46); (Surah Az-Zukhruf, Ayats 46-56); and the corresponding E.Ns.)
16. That is, leave the children of Israel to go with me. This demand is synonymous with the demand made in (Surah Al- Aaraf, Ayat 105); (Surah TaHa, Ayat 47 )and (Surah Ash- Shurra, Ayat 17). Another translation that has been reported from Abdullah ibn Abbas is: Servants of Allah, fulfill my right, i.e. accept what I say, believe in me, follow my guidance. This is my right on you from Allah. The following sentence: I am a trustworthy Messenger to you is more in keeping with the second meaning.
17. That is, I am a reliable Messenger: I do not forge anything from myself, nor am I the one who would present something based on personal interest or desire, or forge a command or law, in the name of Allah. Rest assured that I shall convey to you intact only that which my Sender has commanded. It should be noted that these two sentences belong to the time when the Prophet Moses (peace be upon him) first started preaching Allah’s message.
18. In other words, it means: Your rebellion against me is in fact rebellion against Allah, for what annoys you is not what I say but what Allah says, and I only present those things as His Messenger. If you doubt whether I have really been sent by Hun or not, I present before you a clear authority of my appointment from Allah. This authority does not imply any one miracle but a long series of the miracles which the Prophet Moses (peace be upon him) continued to show to Pharaoh and his people for years since the time he came in the court of Pharaoh till his last days in Egypt. Whatever sign they denied, was followed up by a greater sign of authority by him. (For explanation, see (E.Ns 42, 43 of Surah Az-Zukhruf).
19. This was said at the time when, as against all the signs presented by the Prophet Moses (peace be upon him), Pharaoh was still showing stubbornness, but was feeling upset and confounded at the realization that all classes of the Egyptian society were rapidly being influenced by those signs. In that period, first of all he made the speech before his packed court as mentioned in (verses 51-53 of Surah Az- Zukhruf (see E.Ns 45 to 49)), then, when he felt the ground slipping from under his feet, he made up his mind to kill Allah’s Messenger. At that time the Prophet (peace be upon him) said the words as mentioned in (Surah Al-Mumin, Ayat 27) to the effect: I have taken refuge in my Lord and your Lord against every arrogant person who does not believe in the Day of Reckoning. Here, the Prophet Moses (peace be upon him) is referring to that same thing and telling Pharaoh and his chiefs: Look, I have sought Allah’s refuge against all sorts of violence from you, now you cannot harm me. But if you wish yourselves well, do not harm me. If you do not want to believe what I say, you may not, but you should never lay your hands on me, otherwise you will meet with catastrophic consequences.
20. This is the final report that the Prophet Moses (peace be upon him) presented before his Lord, saying: These are the people who are criminals. That is, their being the criminals has been confirmed finally and absolutely. They have exhausted every chance of concession and respite for reformation. It is time that the final fatal decision be passed against them.
21. With my servants: With all those people who have believed, including both the Israelites and the Egyptian Copts who had become Muslims since the time of the Prophet Joseph till that of the Prophet Moses (peace be upon them), and those also who had been influenced by the signs shown by Moses (peace be upon him) and His preaching and accepted Islam from among the Egyptians. (For explanation, see (Surah Yousuf: E.N. 68).
22. This was the initial command given to the prophet Moses (peace be upon him) for the migration. (For explanation, see (Surah TaHa, Ayat 77); (Surah Ash-Shuara, Ayats 52-68) and the corresponding E.Ns).
23. This command was given when the Prophet Moses (peace be upon him) had crossed the sea along with his caravan and wanted that he should restore the sea to its former state by smiting it with the staff so that Pharaoh and his hosts should not pursue them on the dry path created by the miracle. At that times it was said: Leave the sea divided as it is, so that Pharaoh and his armies should descend into it. Then the sea will be restored and they will be drowned all together.
24. Hasan Basri says that “other people” here implies the children of Israel, whom Allah made heirs of the land of Egypt after Pharaoh’s people, and Qatadah says it implies the other people who inherited Egypt after the people of Pharaoh, for the history does not make any mention that the Israelites ever returned to Egypt after the exodus and inherited it. This same point has been disputed by the later commentators also. (For a detailed discussion, see (Surah Ash Shuara, Ayats 57-59) and the E.Ns on it).
25. That is, when they were the rulers, they were known for their glory and grandeur, hymns were sung of their praise, flatterers flattered them to such an extent as if the whole world was devoted to them for their excellences and indebted to them for their favors and there was none more popular in the world than they. But when they fell, there was none to shed a tear on their fall, rather the world felt relieved that a cause of distress had been removed. Obviously, they had neither done any good to the people that the dwellers of the earth might weep on them, nor anything for the sake of Allah’s pleasure that the dwellers of the heavens might grieve over their ruin. As long as Allah continued to give them respite by His will, they enjoyed life as they pleased; but when they transgressed all limits in their crimes, they were cast aside like rubbish.
26. That is, Pharaoh by himself was an abasing torment for them and all other torments were indeed offshoots of the same great torment.
27. There is a subtle satire in it on the chiefs of the disbelieving Quraish. It means to say this: You do not enjoy any place of distinction among the transgressors against Allah. Pharaoh indeed was a rebel of the highest order who was ruling on the throne of the largest kingdom of the time as a god. When he was swept away like straw, how can you prevent the divine wrath?
28. That is, Allah was well aware both of the qualities and of the weaknesses of the children of Israel. He had not chosen them blindly. For when he chose them from among the contemporary nations to become the standard bearers of His message and His Tauhid, they were the most suitable people in His knowledge for the purpose.
29. For explanation, see (Surah Al-Baqarah, Ayats 49-74); (Surah An-Nisa, Ayats 153-160); (Surah Al-Maidah, Ayats 20-26); (Surah Al-Aaraf, Ayats 138-171); (Surah TaHa, Ayats 80-97) and the corresponding E.Ns.