وَتِلْكَ نِعْمَةٌ تَمُنُّهَا عَلَيَّ أَنْ عَبَّدْتَ بَنِي إِسْرَائِيلَ ﴿۲۲﴾ قَالَ فِرْعَوْنُ وَمَا رَبُّ الْعَالَمِينَ ﴿۲۳﴾ قَالَ رَبُّ السَّمَاوَاتِ وَالْأَرْضِ وَمَا بَيْنَهُمَا إِنْ كُنْتُمْ مُوقِنِينَ ﴿۲۴﴾ قَالَ لِمَنْ حَوْلَهُ أَلَا تَسْتَمِعُونَ ﴿۲۵﴾ قَالَ رَبُّكُمْ وَرَبُّ آبَائِكُمُ الْأَوَّلِينَ ﴿۲۶﴾ قَالَ إِنَّ رَسُولَكُمُ الَّذِي أُرْسِلَ إِلَيْكُمْ لَمَجْنُونٌ ﴿۲۷﴾ قَالَ رَبُّ الْمَشْرِقِ وَالْمَغْرِبِ وَمَا بَيْنَهُمَا إِنْ كُنْتُمْ تَعْقِلُونَ ﴿۲۸﴾ قَالَ لَئِنِ اتَّخَذْتَ إِلَهًا غَيْرِي لَأَجْعَلَنَّكَ مِنَ الْمَسْجُونِينَ ﴿۲۹﴾ قَالَ أَوَلَوْ جِئْتُكَ بِشَيْءٍ مُبِينٍ ﴿۳۰﴾

﴾22﴿ Wa tilka ni'matun tamun nuhaa 'alaiya an 'abbatta Baneee Israaa'eel
﴾23﴿ Qaala Fir'awnu wa maa Rabbul 'aalameen
﴾24﴿ Qaala Rabbus samaawaati wal ardi wa maa bainahumaa in kuntum mooqineen
﴾25﴿ Qaala liman hawlahooo alaa tastami'oon
﴾26﴿ Qaala Rabbukum wa Rabbu aabaaa'ikumul awwaleen
﴾27﴿ Qaala inna Rasoolakumul lazee ursila ilaikum lamajnoon
﴾28﴿ Qaala Rabbul mashriqi wal maghribi wa maa baina humaa in kuntum ta'qiloon
﴾29﴿ Qaala la'init takhazta ilaahan ghairee la aj'alannaka minal masjooneen
﴾30﴿ Qaala awalaw ji'tuka bishai'im mubeen

﴾22﴿ And (is this) a favor that you bestow upon me, that you have enslaved the children of Israel
﴾23﴿ Pharaoh said, And who is the Lord of all worlds
﴾24﴿ Moses said, "The Lord of the heavens and the earth and everything between them, if you are certain (in faith)
﴾25﴿ Pharaoh said to those around him, Do you not hear
﴾26﴿ Moses said, He is your Lord and the Lord of your forefathers
﴾27﴿ Pharaoh said, "Indeed, your messenger who has been sent to you is certainly mad
﴾28﴿ Moses said, He is the Lord of the east and the west and whatever is between them, if you have any sense
﴾29﴿ Pharaoh said, If you take a god other than me, I will surely make you among the imprisoned
﴾30﴿ Moses said, "Even if I bring you a clear proof

[22] This is the response to Pharaoh’s first objection, and it contains several interpretations:
First interpretation: The question is rhetorical, implying acknowledgment of Pharaoh’s favor—that you had made servants out of the rest of the Children of Israel but spared me from that; I do acknowledge this favor.
Second interpretation: The question is denial-based—What kind of favor is this, that you enslaved my people and humiliated them? Their humiliation is my humiliation too, because of the well-known saying: “Whoever disgraces his people, disgraces himself.”
Third interpretation: Also denial-based—What kind of favor is this that you remind me of? You humiliated the Children of Israel and used to kill their sons. Out of fear, I was cast into the river, and you picked me up, and your wife raised me as a son. So my upbringing in your house was actually a result of your oppression.
Fourth interpretation: Again denial-based—What kind of favor are you reminding me of? In fact, you were taking services from the Children of Israel, who used to work the land and produce wealth—you were benefiting from that, eating and drinking from it. I also ate and drank from the same resources. So in reality, the favor belonged to the Children of Israel—both upon you and upon me.
[23] This is Pharaoh’s fourth question, posed in a deceptive manner (tadlīs) to mislead his people.
He implies that "al-‘ālamīn" (the worlds) refers only to the people of Egypt and their system—and since I control their affairs, I am their lord.
So his question—“Who is the Lord of the worlds?”—was meant to suggest: If there is a Lord, it is me. Who else could it be?
[from 24 to 33] In these verses, the phrase explains the possessive relation in "Rabb al-‘Ālamīn" (Lord of the worlds), because Pharaoh was misleading his people by interpreting “al-‘ālamīn” as referring only to the people of Egypt.
So Musa (peace be upon him) first clarified the heavens, the earth, and everything between them, countering Pharaoh’s deception.
Pharaoh then tried to amaze and distract his audience, so that Musa’s words wouldn’t affect them.
Musa then mentioned all humans and the current idolaters, which was a strong argument against Pharaoh—because Musa pointed out that in the time of your forefathers, this Pharaoh didn’t exist—so who was their Lord?
This angered Pharaoh, and he accused Musa (peace be upon him) of being insane (majnūn).
Then Musa mentioned the east and west and everything between them, pointing out that there is a world beyond Egypt too—so who is their Lord? This further enraged Pharaoh, and he threatened, “I will imprison you.”
When Pharaoh said "إِلَهًا غَيْرِي" (a god other than me), it shows that he had ordered his people to worship him, and the other deities were created by his command—because he said “a god other than me”, implying he had set himself as their only god.
But Musa (peace be upon him) was not affected at all by Pharaoh’s threats. He boldly presented two miracles at Pharaoh’s request.

benefit: Since reflection on the heavens, the earth, and what lies between them removes doubt and brings certainty, Musa said: "if you seek certainty" (إِنْ كُنْتُمْ مُوقِنِينَ).
And when mentioning the east, west, and what lies between them, reason proves this reality—so when Pharaoh called him mad (without reason), Musa responded with: "if you reason" (إِنْ كُنْتُمْ تَعْقِلُونَ).