قَالَ لَا تَخَافَا إِنَّنِي مَعَكُمَا أَسْمَعُ وَأَرَى ﴿۴۶﴾ فَأْتِيَاهُ فَقُولَا إِنَّا رَسُولَا رَبِّكَ فَأَرْسِلْ مَعَنَا بَنِي إِسْرَائِيلَ وَلَا تُعَذِّبْهُمْ قَدْ جِئْنَاكَ بِآيَةٍ مِنْ رَبِّكَ وَالسَّلَامُ عَلَى مَنِ اتَّبَعَ الْهُدَى ﴿۴۷﴾ إِنَّا قَدْ أُوحِيَ إِلَيْنَا أَنَّ الْعَذَابَ عَلَى مَنْ كَذَّبَ وَتَوَلَّى ﴿۴۸﴾ قَالَ فَمَنْ رَبُّكُمَا يَا مُوسَى ﴿۴۹﴾ قَالَ رَبُّنَا الَّذِي أَعْطَى كُلَّ شَيْءٍ خَلْقَهُ ثُمَّ هَدَى ﴿۵۰﴾

﴾46﴿ Qaala laa takhaafaaa innanee ma'akumaa asma'u wa araa
﴾47﴿ Faatiyaahu faqoolaaa innaa Rasoolaa Rabbika fa arsil ma'anaa Banee Israaa'eela wa laa tu'azzibhum qad ji'naaka bi Aayatim mir Rabbika wassa laamu 'alaa manit taba'al hudaa
﴾48﴿ Innaa qad oohiya ilainaaa annnal 'azaaba 'alaa man kaz zaba wa tawalla
﴾49﴿ Qaala famar Rabbu kumaa yaa Moosa
﴾50﴿ Qaala Rabbunal lazeee a'taa kulla shai'in khalqahoo summa hadaa

﴾46﴿ He said, "Do not fear; indeed, I am with you both. I hear and I see
﴾47﴿ So go, both of you, to him and say, Indeed, we are messengers from your Lord. So send with us the Children of Israel, and do not torment them. Indeed, we have brought to you a sign from your Lord, and peace will be upon those who follow guidance
﴾48﴿ Indeed, it has been revealed to us that punishment is upon whoever denies (the truth) and turns away
﴾49﴿ Pharaoh said, So who is your Lord, O Moses
﴾50﴿ He said, Our Lord is the one who gave everything its creation, then guided it

[46] This verse is a consolation from Allah the Most High, along with a promise of support and assistance.
Ma‘iyyah (companionship) is an attribute of Allah, and the righteous predecessors (salaf ṣāliḥīn) interpreted it as referring to Allah’s help and aid.
In the words (Asma‘u) (I hear) and (Arā) (I see), there is an indication of this divine companionship. These two verbs are mentioned in an absolute form, pointing to their generality—that Allah hears both your words and the words of your enemies, and He sees the states of both parties.
[47] In this verse, the method of da'wah (inviting to the truth) is explained, and it consists of five key points:
1. The first point is the declaration of prophethood, aimed at establishing the Lordship (rubūbiyyah) of Allah the Most High—both of which are fundamental objectives.
2. The second is the call to free the Children of Israel from the oppression of Pharaoh, as they were, by lineage, people of monotheism.
3. The third is the prohibition directed at Pharaoh from continuing his oppression against the Children of Israel.
4. The fourth is the announcement of divine revelation along with a miracle, to establish the truth of monotheism and prophethood.
5. The fifth is a glad tidings for the believers—that they will be safe from punishment. In this final statement, the purpose is not a greeting of peace (salām) as a form of salutation.
Indeed, from the ḥadīth of Heraclius found in the authentic collection of Bukhārī, it is understood that even disbelievers may be addressed in this manner (salām-style) when it conveys a message, not an honor.
[48] In this verse, there is a warning of punishment for the deniers, following the glad tidings for the followers.
Both glad tidings (bushrā) and warnings (takhwīf) are essential methods in the approach of da'wah (inviting to the truth).
[49] In this verse, Pharaoh’s first question is mentioned regarding rubūbiyyah (Lordship), because Musa and Harun (peace be upon them) said to him: "We are the messengers of your Lord."
Since Pharaoh had claimed lordship over Egypt—saying that he was its controller and thus deserving of worship—he challenged this claim. This is similar to what is mentioned in Surah an-Nāzi‘āt (verse 24): "I am your lord, the most high."
q [50] The essence of the reply is that only the one who creates can truly be considered Lord (Rabb).
The meaning of hidāyah here is general guidance—that is, Allah has instilled in every creation the natural way to live and function.
The word aʿṭā (He gave) indicates that creation, blessings, and all provision come solely from Allah the Most High.
It also implies that whatever materials and means are necessary for the existence and functioning of creation, Allah is the one who provides them all.