Tafsir of Ash-Shu`ara' 26:10

"Record against them the injustice by placing 'the wrongdoers' first, then appending 'the people of Pharaoh' to them as an explanatory apposition (‘atf al-bayan)."

It is as if the meaning of "the wrongdoers" and its interpretation is "the people of Pharaoh," as if they are two expressions alternating for a single meaning: if He wills, He mentions them as "the wrongdoers," and if He wills, He expresses it as "the people of Pharaoh." They deserved this title from two perspectives: their injustice toward themselves through disbelief and wickedness, and their injustice toward the Children of Israel by enslaving them.

"Is it that they do not fear?" (a-la yattaqun) It is read with a kasra on the nun, meaning: "Do they not fear Me?" The nun was elided due to the meeting of two nuns, and the ya’ was elided because the kasra sufficed.

If you ask: To what does the statement "Do they not fear?" relate? I say: It is an independent, resumed sentence that the Almighty followed up with His sending [Musa] to them for warning and recording their injustice against them. It is to express astonishment to Musa regarding their state, which was heinous in its injustice and oppression, and their sense of security from the consequences, and their lack of fear and caution regarding the Days of Allah.

It is also possible that "they do not fear" is a circumstantial qualifier (hal) for the pronoun in "the wrongdoers," meaning: they commit injustice while not fearing Allah or His punishment; thus, the interrogative hamza of denial was prefixed to the circumstantial clause.

As for the one who reads it as a-la tattaqun (in the second person), it follows the method of iltifat (shifting from third to second person) toward them, confronting them, and striking their faces with denial and anger. This is like someone complaining about a perpetrator to one of his close associates while the perpetrator is present; when the complainant becomes heated and his anger flares, he interrupts his conversation with his companion and turns to the perpetrator to rebuke and berate him, saying: "Do you not fear Allah? Are you not ashamed before the people?"

If you ask: What is the benefit of this iltifat (shift) while the address is directed to Musa (peace be upon him) during the time of private discourse, and those being addressed are absent and unaware? I say: Conducting this in the speech directed to the Messenger is equivalent to conducting it in their presence and casting it into their hearing, because he is the one who conveys it, prohibits them, and spreads it among the people. There is in it a subtlety and an encouragement toward increased piety. How many verses were revealed regarding the disbelievers that contain the most abundant share for the believers, through contemplation and taking heed of their context?

Regarding a-la yattaqun with the ya’ and the kasra on the nun, there is another interpretation: that the meaning is "O people, fear Me," similar to His saying: "Except for the angels, prostrate."

"He said: 'My Lord, indeed I fear that they will deny me. And my chest tightens and my tongue does not move, so send for Harun.'"