﴾103﴿ Summa ba'asnaa mim ba'dihim Moosaa bi Aayaatinaaa ilaa Fir'awana wa mala'ihee fazalamoo bihaa fanzur kaifa kaana 'aaqibatul mufsideen
﴾104﴿ Wa qaala Moosaa yaa Fir'awnu inneee Rasoolum mir Rabbil 'aalameen
﴾105﴿ Haqeequn 'alaaa al laaa aqoola 'alal laahi illal haqq; qad ji'tukum bibaiyinatim mir Rabbikum fa arsil ma'iya Baneee Israaa'eel
﴾106﴿ Qaala in kunnta ji'ta bi Aayatin fa'tibihaa in kunnta minas saadiqeen
﴾107﴿ Fa alqaa 'asaahu fa izaa hiya su'baanum mubeen

﴾103﴿ After this, We sent the messengers the Moses (peace be upon him) with our miracles to Pharaoh and the chiefs of his people So they denied him stubbornly, so look how the work of the corrupters was done
﴾104﴿ And Moses, peace be upon him, said, O Pharaoh, it is true that I am a messenger from the Lord of the worlds
﴾105﴿ I am determined not to say anything but the truth about Allah the Exalted I have indeed brought you a clear statement from your Lord, so send the children of Israel with me
﴾106﴿ He said (Pharaoh) if you have brought a miracle, then present it if you are truthful
﴾107﴿ So he dropped his stick, then suddenly he was a dragon appeared

[103] From here begins the second section, up to verse 168. This part contains the detailed account of Musa (peace be upon him), divided into six stages.
Its connection is to the main claim at the beginning of the surah — that Musa (peace be upon him) endured many hardships for the religion of Allah the Exalted, yet his heart never wavered.
The story of Musa (peace be upon him) is narrated in detail in four surahs: this one, Surah Taha, Surah Ash-Shu‘ara, and Surah Al-Qasas.
In each surah, the beginning and ending of the story are presented in distinct ways, and each contains many wisdoms. However, the greatest wisdom is encouragement to speak the truth.
This first verse provides a summary of the story: the mission of Musa (peace be upon him), the denial by Pharaoh and his people, and then their destruction.
"Min ba‘dihim" — this indicates that Musa (peace be upon him) was sent after Shu‘ayb (peace be upon him).
[104] From here up to verse 126 is the first stage. It includes the invitation to Pharaoh and presenting miracles before him, followed by the confrontation with the magicians and their bravery after accepting faith.
There are two key messages in this section: first, the prophethood of Musa (peace be upon him); second, the oneness of divine lordship (tawḥīd al-rubūbiyyah).
In the phrase "Yā Fir‘awn", the address is made in a soft tone, because this was his title — not his personal name.
This reflects one of the methods of effective invitation (da‘wah): speaking with gentleness.
[105] In the first sentence, there is affirmation of tawḥīd (the oneness of Allah).
In the second sentence, there is emphasis on both tawḥīd and the prophethood, through the mention of a miracle.
In the third sentence, there is the liberation of the monotheists (those who affirm the oneness of Allah).
"Ḥaqīq" is a form of hyperbole in the word ḥaqq (truth), meaning someone who is firm, established, and constant. The subject is omitted — it is as if saying "anā thābitun mustamirrun" (I am firm and persistent).
Alternatively, ḥaqīq can also mean ḥarīṣ — someone who is eager or earnest (especially in conveying the truth).
[106] This indicates that even Pharaoh, in absolute terms, acknowledged the existence of miracles — yet he was an opposer.
He too accepted that a miracle is a proof of the truthfulness of a messenger.
[107] This was the first miracle, indicating transformation (inḳilāb), along with instilling fear and overpowering the opponents.
"Mubīn" means that its transformation was real — not just an illusion or visual trick.
In this context, Al-Sharbīnī mentions the size and terror of the serpent, saying that Pharaoh was so frightened that he had diarrhea four hundred times due to fear.
Question: Here and in Surah Ash-Shu‘arā’, the word thuʿbān (great serpent) is used, while in verse 10 of Surah An-Naml, the word jān (small, swift snake) is mentioned. How can this be reconciled? Answer 1: In its form, it was a true thuʿbān (giant serpent), but in its movement, it resembled a jān — quick and agile. That’s why in that verse it is described as if it were a jān.
Answer 2: At the beginning of revelation, it appeared as a jān, and later, when confronting Pharaoh, it became a thuʿbān — in order to instill greater awe and fear.