Allah the Exalted said: << و أتبعناهم في هذه الدنيا لعنة ويوم القيامة هم من المقبوحين >

And We followed them in this worldly life with a curse of disgrace the cast out To whom does the pronoun refer? To Pharaoh and his soldiers. "We followed them" means We made it follow them after their destruction. The curse, in its original sense, is expulsion and driving away, and the author explained it by its necessary consequence, which is disgrace. That is, whoever mentions them curses them, expels them, and keeps their distance from them. However, there is no contradiction between what is here and his saying: because the one who follows their example is the one who agrees with them in their disbelief. As for the one who does not concern himself with them, he curses them. And his saying: Is the curse from Allah or from others? It is from Him and from others. Allah the Exalted said: So whoever Allah curses, the believers in Allah curse. Ibn Mas'ud (may Allah be pleased with him) said regarding the cursing of the woman who plucks her eyebrows and the woman who has them plucked: .
"Also" is an adverb of time connected to a deleted state from , meaning "and they are, on the Day of Resurrection, among the disgraced." Or it is connected to "the disgraced" .... "From" is a relative pronoun, and the name of the relative pronoun does not govern what comes after it based on what comes before it. So either the "al" of is stripped of its source-noun function, or that is by way of expansion, because they expand in the prepositional phrase and the adverb what they do not expand in others. And his saying: .. The sentence is nominal, indicating that they, at that time, can never have what they did approved of or be brought near. Rather, they are, at that time, among the disgraced and the cast out, whom everyone who mentions them exposes. So no one can bring them near. Thus, these people, may Allah protect us from them, who used to call to the Fire, were punished with two things. The first thing: drowning in water. The first thing: that when the punishment befalls them on the Day of Resurrection, they will not find anyone to help them, because He said: . The second thing: the disgrace that befell those who cursed them, which has befallen them until the Day of Resurrection, due to His saying: . The third thing: that on the Day of Resurrection, they can never be among the praised and the brought near, but they are among the disgraced and the expelled from ..
"the Torah," which is a book in the sense of written. The sentence is emphasized with three emphatic markers: the oath, the "lam" occurring in its answer, and . Here, one might ask: why is it emphasized with these three emphatic markers when it is not addressed to one who denies it? The answer is that we have previously stated that the reason for emphasis is not only the denial of the addressee, but it may also be the importance of the reported matter, so it is emphasized with the oath, the "lam," and and other emphatic markers ......... [Dialogue between the Shaykh and the students is unclear]
It is also derived from this verse the description of the state of Pharaoh and his soldiers: that they are a people arrogant about the truth, haughty toward it. Second: it is also derived from it that whoever is arrogant about the truth has a resemblance to Pharaoh and his soldiers.
Among the benefits of the verse is the obligation to submit to the truth. A person must submit to the truth, whether it agrees with his desires or contradicts them.
And from it is that arrogance, or rather that the arrogant one, has no right, due to His saying: .
And among them is that these arrogant people act as if they do not think they will return to Allah, because whoever thinks that he will return to Allah will not be arrogant toward Him, for he fears Him. But the one who is arrogant is the one who thinks that he will not return to Allah (Glorified and Exalted is He).
And from it is the affirmation of the Resurrection, because His saying: affirming the certainty implies that the return to Allah is a fixed matter.