The benefits of the saying of Allah the Exalted: << و نمكن لهم في الأرض . . . . . . . . . . . . . . . . >

Among the benefits of this noble verse is also that establishing authority in the land means establishing the human being in the land through the blessing of Allah upon him, as He said: "And We will establish them in the land." Is that not so? Because this is part of what Allah bestowed upon the Children of Israel: that He established them in the land. So, a person being established in the land, whether this establishment is through the authority of a ruler or through the authority of the Qur'an—pay attention, people—does not mean that the person rules and becomes a sovereign over them. No, rather, being established in the land includes Allah establishing him so that his word has authority over the believers. For example, was Shaykh al-Islam Ibn Taymiyyah established in the land or not? He was established in the land to a greater degree than the rulers of his time. The establishment of the rulers of his time ended with their deaths, but the establishment by Allah of this man, such that his word was considered among the people, remains to this day. Therefore, although "establishment in the land" suggests the establishment of a ruler, we should say: and the establishment of what? The Qur'an. Meaning: whoever upholds the truth will have authority and strength in his word. This is also attested by a hadith that serves as evidence for it, that Allah the Exalted, when He loves a servant, places acceptance for him in the land, meaning that he will have acceptance and his word will have impact. This is part of the establishment of Allah the Exalted in the land.
And among the benefits of the verse is a point we mentioned, but His saying: this is among the examples of the power of Allah the Exalted.
And among its benefits is that Pharaoh and his people were afraid of the Children of Israel, so Allah the Exalted showed them what they were afraid of. Here is a problem: how did Allah the Exalted show them what they were afraid of, when they perished?
The student: He showed them when drowning overtook him, and he said: "I believe in the One in whom the Children of Israel believe."

The Shaykh : "We will show Pharaoh, Haman, and their soldiers."
The student: His soldiers were with him; when they drowned, they knew. When they drowned, they knew everything, that the Children of Israel, for example...

The Shaykh : That is, for example, when the soul departs... This is the original meaning, and some have said: In , what is meant by "destruction"? What is meant by what they feared was the challenge to the family of Pharaoh. When Musa was sent, the Children of Israel became strong, and the story of the magicians is clear in this. When they gathered, and the people gathered on the day of their festival, in the forenoon, in the fourth hour of the day, the defeat fell upon whom? It fell upon the family of Pharaoh. The defeat was upon the family of Pharaoh. They were defeated in both appearance and reality, or not? They were defeated in appearance because the staff of Musa (peace and blessings be upon him) began to swallow up what they cast, and they were defeated in reality because the magicians themselves believed and declared to the elite that it was Pharaoh who forced them into magic, and he made it clear that the true Lord is the Lord of Musa and Harun (Glorified and Exalted is He). This is a spiritual defeat in addition to the physical defeat. Does this not enrage the family of Pharaoh? It enraged Pharaoh, Haman, and their soldiers with great rage. So we can answer this with two answers:
The first is what you mentioned: that each person, in the last moment of his life, realizes that he is wrong and that the Children of Israel are the victors.
And the second is that Allah the Exalted showed them the contention of the Children of Israel against them and the emergence of the Children of Israel over them in that great assembly. The day of adornment is the day of the festival, when people adorn themselves, and the people are gathered in the forenoon in the fourth hour of the day. Yes, Musa proposed this appointment because he was confident, (peace and blessings be upon him), that Allah would support him. This gathering took place on this day, and it truly became a day of festival for the Children of Israel and a day of evil and misfortune for Pharaoh. It is similar to what Abu Jahl said: "We will not return until we reach Badr, where we will slaughter camels, drink wine, and the female singers will play for us, and the Arabs will hear of us, so they will always fear us forever." The circumstances are correct; the Arabs and non-Arabs also heard of this expedition, but the female singers were singing for them, not against them? For them. In reality, they were listening to what did not reveal their defects and the display—seeking refuge in Allah—of their arrogance, until Allah the Exalted honored Islam and the Muslims.
The student: "And indeed, of all things we are fearful." What they were afraid of happened.

The Shaykh : This supports the second view... You see, there is no obstacle for us, and even if we proceed a little, the important thing is the benefit.
The student: That He made the entire battle for them, and not... that He made them leaders.

The Shaykh : That He made them... "making" has multiple meanings.
"Making"... for Allah the Exalted, it returns to making something non-existent into something existent.