قُلْ لَوْ أَنْتُمْ تَمْلِكُونَ خَزَائِنَ رَحْمَةِ رَبِّي إِذًا لَأَمْسَكْتُمْ خَشْيَةَ الْإِنْفَاقِ وَكَانَ الْإِنْسَانُ قَتُورًا ﴿۱۰۰﴾ وَلَقَدْ آتَيْنَا مُوسَى تِسْعَ آيَاتٍ بَيِّنَاتٍ فَاسْأَلْ بَنِي إِسْرَائِيلَ إِذْ جَاءَهُمْ فَقَالَ لَهُ فِرْعَوْنُ إِنِّي لَأَظُنُّكَ يَا مُوسَى مَسْحُورًا ﴿۱۰۱﴾ قَالَ لَقَدْ عَلِمْتَ مَا أَنْزَلَ هَؤُلَاءِ إِلَّا رَبُّ السَّمَاوَاتِ وَالْأَرْضِ بَصَائِرَ وَإِنِّي لَأَظُنُّكَ يَا فِرْعَوْنُ مَثْبُورًا ﴿۱۰۲﴾ فَأَرَادَ أَنْ يَسْتَفِزَّهُمْ مِنَ الْأَرْضِ فَأَغْرَقْنَاهُ وَمَنْ مَعَهُ جَمِيعًا ﴿۱۰۳﴾

﴾100﴿ Qul law antum tamlikoona khazaaa'ina rahmati Rabbeee izal la amsaktum khash yatal infaaq; wa kaanal insaanu qatooraa
﴾101﴿ Wa laqad aatainaa Moosaa tis'a Aayaatim baiyinaatin fas'al Baneee Israaa'eela iz jaaa'ahum faqaala lahoo Fir'awnu inee la azunnuka yaa Moosaa mas hooraa
﴾102﴿ Qaala laqad 'alimta maaa anzala haaa'ulaaa'i illaa Rabbus samaawaati wal ardi basaaa'ira wa innee la azun nuka yaa Fir'awnu masbooraa
﴾103﴿ Fa araada any yastafizzahum minal ardi fa aghraqnaahu wa mam ma'ahoo jamee'aa

﴾100﴿ Say, If you were to possess the treasures of the mercy of my Lord, then you would withhold them out of fear of depletion. And mankind is ever stingy
﴾101﴿ And indeed, We gave Moses clear signs, so ask the Children of Israel about it when he came to them. Then Pharaoh said to him, O Moses, I think you are under the effect of magic
﴾102﴿ Moses said, Indeed, you know that these signs have not been sent down except by the Lord of the heavens and the earth as clear proofs. And I think, O Pharaoh, that you are certainly doomed
﴾103﴿ So Pharaoh intended to drive them out of the land by force, but We drowned him and all those with him together

[100] In the previous verse, the power of Allah the Exalted was mentioned. In this verse, the weakness and incapability of the created beings are mentioned—how they do not possess ownership or control over the treasures (of Allah). And even if, hypothetically, they were to become owners of the treasures, they would not spend from them out of fear that these treasures would be depleted.
This is a refutation of those who consider the prophets and saints as having control over the treasures of Allah the Exalted.
This verse also serves as evidence for monotheism.
[101] From this verse to the end of the surah is the fourth section. In this fourth reason, punishment is mentioned, which is due to mocking the messengers. An example of this is cited through the story of Pharaoh and Moses (peace be upon him) from verse 101 to verse 104.
Then in verses 105 and 106, there is encouragement toward the Qur’an.
Then in verses 107 to 109, there is transmitted evidence (a textual proof) from the previous People of the Book.
And the conclusion of the surah in verses 110 and 111 returns to monotheism.
In verse 111, the meaning of "signs" (آیات) is not the miracles of Moses (peace be upon him) mentioned in verses 130–133 of Surah Al-A‘raf. Some commentators have said the intended meaning is the rulings (of the scripture), as referenced in the narration of Safwan ibn ‘Asakir. However, Ibn Kathir stated that this narration is rejected (munkar), and that there is weakness in the memory of the narrator, Abdullah ibn Salamah.
The connection of this verse with the previous is that—even though Pharaoh possessed many treasures—he could not be saved from the punishment of Allah the Exalted due to them. Thus, it became clear that he was not in control of the treasures. And the punishment came upon him due to mocking the messenger.
The word "مَسْحُورًا" either means "bewitched" in the literal sense or "a sorcerer." Sometimes an object noun carries the meaning of an active one.
Moses (peace be upon him) had many other miracles as well, such as those mentioned in Surah Al-Baqarah, but during Pharaoh’s lifetime, the most prominent ones were revealed.
[102] This address of Moses (peace be upon him) is directed to Pharaoh and serves as evidence for the view that Pharaoh inwardly recognized the truth but outwardly denied it out of stubbornness, as mentioned in verse 14 of Surah An-Naml.
"مَثْبُورًا" means one who is ruined, lacking sound reason, and accursed.
[103] In this verse, another wrongdoing of Pharaoh is mentioned, which also became a cause for his punishment.
"فَأَرَادَ" means "he intended" or "he tried/endeavored."
Then again, the punishment is mentioned.
This verse clearly states that Pharaoh was not saved from drowning.