إِلَّا مَنْ ظَلَمَ ثُمَّ بَدَّلَ حُسْنًا بَعْدَ سُوءٍ فَإِنِّي غَفُورٌ رَحِيمٌ ﴿۱۱﴾ وَأَدْخِلْ يَدَكَ فِي جَيْبِكَ تَخْرُجْ بَيْضَاءَ مِنْ غَيْرِ سُوءٍ فِي تِسْعِ آيَاتٍ إِلَى فِرْعَوْنَ وَقَوْمِهِ إِنَّهُمْ كَانُوا قَوْمًا فَاسِقِينَ ﴿۱۲﴾ فَلَمَّا جَاءَتْهُمْ آيَاتُنَا مُبْصِرَةً قَالُوا هَذَا سِحْرٌ مُبِينٌ ﴿۱۳﴾ وَجَحَدُوا بِهَا وَاسْتَيْقَنَتْهَا أَنْفُسُهُمْ ظُلْمًا وَعُلُوًّا فَانْظُرْ كَيْفَ كَانَ عَاقِبَةُ الْمُفْسِدِينَ ﴿

﴾11﴿ Illaa man zalama summa baddala husnam ba'da sooo'in fa innee Ghafoorur Raheem
﴾12﴿ Wa adkhil yadaka fee jaibika takhruj baidaaa'a min ghairisooo'in feetis'i Aayaatin ilaa Fir'awna wa qawmih; innahum kaanoo qawman faasiqeen
﴾13﴿ Falammaa jaaa'at hum Aayaatunaa mubsiratan qaaloo haazaa sihrum mubeen
﴾14﴿ Wa jahadoo bihaa wastaiqanat haaa anfusuhum zulmanw-wa 'uluwwaa; fanzur kaifa kaana 'aaqibatul mufsideen

﴾11﴿ But whoever causes harm and then repents and does good after the wrongdoing, then surely I am Forgiving, Merciful
﴾12﴿ And put your hand into your bosom; it will come out white without any blemish. (We sent you) with nine signs to Pharaoh and his people; indeed, they were a rebellious people
﴾13﴿ So when Our enlightening signs came to them, they said, This is clear magic
﴾14﴿ And they denied it, while their hearts were certain of it. So observe how the end of the corrupt ones was

[11] The explanation offered here can be summarized as follows:
1. Detached Exception for Non‐Prophets: The verse contains an exception (an "istithna’") that is not grammatically connected to the main clause. This exception refers to people who are not among the prophets. In this view, if a person sins but then repents, no fear (of divine punishment) is decreed upon him because Allah grants forgiveness.
2. Alternative Interpretation Linked to Divine Decree: Another interpretation suggests that the exception is connected to the decree expressed in the phrase “والخوف عليّ سِوى مَن ظَلَم” (“and the fear shall be upon me except for those who wrong”). According to this view, fear is meant for all except the messengers unless they repent. In other words, once they repent, the fear associated with their actions is lifted.
3. Another Reading of the Exception: A further interpretation holds that the exception is connected but not due to the decree mentioned. In this case, the term "wrongdoing" (ظلم) is understood in a different sense from what was described earlier. For example, it might refer to an act such as the killing of an Egyptian by Musa (peace be upon him), which is seen as a different kind of wrongdoing from the sins that are forgiven upon repentance.
Each of these interpretations focuses on how the exception in the verse is understood in relation to sin, repentance, and divine forgiveness, as well as the specific conditions under which fear of punishment applies.
[12] In this verse, the second miracle is mentioned, and the wisdoms in it are as follows:
1. In the first miracle, it was the transformation of an inanimate object into a living being—an object full of benefits was turned into a type of creature full of harm.
In the second miracle, it was the transformation of qualities (ʿarāḍ) in the limbs of Musa (peace be upon him).
2. The collar is part of the shirt that is used around the chest.
3. Despite the transformation, it remained free from any defect.
4. Other signs were mentioned briefly, and their detailed explanation is found in Surah Al-Aʿrāf.
5. The specification of Pharaoh and the general mention of his people indicates the mission of Musa (peace be upon him).
6. The reason for the abundance of miracles and the specific address to Pharaoh's people is mentioned, along with their characteristic of transgression (fisq).
[13] In this denial, the Pharaoh's people have been mentioned, which is a reference to the wisdom (1) that opposition and denial have become the fate of every truthful word (2), and even a truthful ruling can be labeled as falsehood.
[14] The wisdoms in this verse are: (1) The denial of the Pharaoh's people stems from obstinate hostility to the truth.
(2) There is certainty in their hearts about the truth of Moses.
(3) This is evidence that whenever there is affirmation in the heart but denial on the tongue, it is disbelief.
(4) Sometimes the cause of disbelief is arrogance and stubbornness despite having knowledge.
(5) The final fate of the corrupt is destruction and ruin. Up to this point, thirty-six wisdoms have been mentioned according to my knowledge, and beyond this, there are many other wisdoms as well.
And among all these wisdoms, the greatest is that Moses (peace be upon him), despite his prophethood and miracles, did not have knowledge of the unseen. The command "then see" (فَانْظُرْ) is addressed to the Prophet (May Allah bless him and give him peace), and the purpose is to comfort him and his Ummah through the destruction of the corrupters.