So it is as if it was said: What did He say to them regarding His power and ability along with what has passed of their wrongdoing? It was said: 'The saying of the noble ones,' following the example of His brothers among the prophets and messengers, blessings and peace be upon them, 'There is no blame upon you today.' That is, there is no reproach, no harshness, and no destruction upon you today, even though this time is a place of blame and reprimand. If that is negated in it, then what is the assumption regarding what comes after it!

And the root of 'tharaba' revolves around 'barth' - with the first letter being advanced, which is the easiest and best of lands; and for 'thabrata' - with the second letter being advanced: a land with white stones. It necessitates permanence and tranquility. And from it: 'thabara' upon the matter: to persist, and 'muthabbir' - like a place: for the descent of the child, meaning the place of its birth, and the cutting and the separating. Then laziness and softness come, leading to corruption. And from it is 'thubur' for destruction, and [al-bathar] - with the first letter being advanced: a known produce; and the water 'bathar': that which remains of it on the ground is a little; and 'rabth' - with the first letter being advanced as well: the confinement of a person, and it returns to establishment and permanence as well; and 'tharib' is the confirmation of sin, for it is the removal of what is upon a person from the covering of pardon, from 'tharb' which is fat that covers the belly and intestines and conceals them. It is one of the necessities of fertile land, for what is required from its fertility, so 'tharib' is its removal, and that is for the drought resulting in destruction. Thus, the majority of the root's meanings is destruction.

And when He excused them from 'tharib,' they were in the position of asking about the completeness of the pardon that removes punishment from Allah. So He followed it with the answer regarding that by supplicating for them with His saying: 'Allah forgives.' That is, the One who possesses the attributes of perfection 'for you,' meaning what you have neglected from yourselves and perhaps what may occur after this; and perhaps He expressed this supplication in the present tense as guidance for them towards sincerity in repentance, and encouraged them in that and gave them hope with the attribute that is the cause of forgiveness. He said: 'And He alone is the most merciful of the merciful.' That is, for all the servants, especially the repentant, for He is deserving of bestowing blessings after seeking refuge from calamities. It is narrated that they sent to him saying: 'You invite us to your food and honor in the morning and evening, and we feel ashamed for what we have neglected.' He said: 'Indeed, the people of Egypt look at me - even if I have authority over them - with the eye of servitude, and they say: Glorified is He who has brought a servant [to be sold] for twenty dirhams to such a level. And I have now been honored with a quantity and have been magnified in the eyes where people know that you are my brothers, and that I am from the descendants of Ibrahim, blessings and peace be upon him.