45. That is, He has shown such manifest signs to you as have made it absolutely clear that he is a Messenger sent by your Lord. The Believer, from among the people of Pharaoh, was obviously referring to the signs the details of which have already been given in (Surah Al-Aaraf, Ayats 107-117, 130-133); (Surah Bani-Israil, Ayats 101-102); (Surah TaHa, Ayats 56-73); (Surah Ash-Shuara, Ayats 30-51); (Surah An-Naml, Ayats 10-13).

46. That is, if in spite of such manifest signs as he has shown you, you regard him as a liar, you should leave him alone, for the alternative probability, and a very strong probability too, is that he is truthful, and therefore you may involve yourselves in God’s torment by laying your hands on him. Therefore, even if you think that he is a liar, you should leave him to himself. For if he is lying, in the name of Allah, Allah Himself will take him to task. Similar words had the Prophet Moses (peace be upon him) himself said to Pharaoh before this: If you do not believe in me, do not harm me. (Surah Ad-Dukhan, Ayat 21).

Here one should keep in mind that the Believer of the people of Pharaoh had not openly disclosed in the beginning that he had affirmed faith in the Prophet Moses (peace be upon him), but he spoke as if he also belonged to Pharaoh’s side, and was only wishing his people well. But when Pharaoh and his courtiers did not seem to see reason and continued to behave stubbornly, he at last disclosed the secret of his faith, as becomes obvious from his speech in( verses 38-44).

47. This sentence can have two meanings and probably the Believer had intentionally employed it, because he did not yet want to express his belief openly. Its one meaning is: One and the same person cannot combine righteousness and lying and falsehood. You can clearly see that Moses is a man of very sublime and pure character. Therefore, how can you believe that, on the one hand, he should be such a liar as to lay a baseless claim to prophethood in the name of Allah. And on the other hand, Allah should bless him with such high morals? The other meaning is: If you are bent upon taking the life of Moses (peace be upon him) by transgressing all limits and will execute your evil designs by bringing false accusations against him, you should remember that Allah will never show you the way to success.

48. That is, why are you being ungrateful to Allah for His blessing of granting you domination in the land and are inviting His scourge to visit you?

49. From this answer of Pharaoh it appears that he had not yet found out that the noble of his court had become a Believer in his heart. That is why he did not show any displeasure at what he said, but made clear that he was not inclined to change his opinion even after hearing what he had to say.

50. That is, Allah has no enmity with His servants that He should destroy them without any reason. He sends calamities upon them only when they have transgressed all limits, and sending the torment then is the very demand of justice.

51. That is, your deviation, and then your stubbornness, is such that before Moses (peace be upon him), there came in your land the Prophet Joseph (peace be upon him) about whom you yourselves admit that he was a man of the highest morals, and you also admit that by giving the right interpretation of the king’s dream he saved you from the dreadful effects of the seven year long famine, which had struck Egypt in his time, and your entire nation also acknowledges that Egypt has never witnessed a period of greater justice and prosperity than the period of his rule. But in spite of knowing and recognizing all his merits and high qualities you did not believe in him during his life time, and when he died, you said: Never will the like of him came again! That is, you recognized his excellences only for an excuse to deny every prophet who came after him. This means that you would not accept guidance in any case.

52. It so appears that the next few sentences are an addition by Allah and an explanation of the words of the Believer of the people of Pharaoh.

53. That is, Allah allows only those people to go astray who possess the following three qualities:

(1) They transgress all limits in their evil doing, and then develop such a taste for it that they do not feel inclined to accept any invitation to reform their morals.

(2) Their permanent attitude in respect of the Prophets is characterized by doubt and suspicion. The Prophets of God may bring any clear signs before them, yet they doubt their Prophethood and view with suspicion those truths which they present with regard to Tauhid and the Hereafter.

(3) They try to resist the revelations of the Book of Allah with crooked arguments instead of considering them rationally, and these objections are neither based on any sound reason nor on the authority of a revealed Book, but from the beginning to the end their only basis is obstinacy and stubbornness.

When a group of the people develops these three evils, Allah hurls it into the deep pit of Hell fire where from no power can then rescue them.

54. That is, the seal is not set on the heart of anybody without a reason. This seal of curse is set only on the heart of the one who is filled with arrogance and spirit of violence and tyranny.

55. Pharaoh addresses these words to Haman, his minister, interposing in the speech of the Believer in a way as though he has no regard for what he was saying. Therefore, he turns away from him arrogantly and says to Haman: Build me a high tower so that I may climb it to see where the God of whom this Moses speaks, lives. (For explanation, see( Surah Al-Qasas, Ayat 38) and E.Ns thereof).