And when it was established by this miracle what he informed about himself, the Most Sacred, of the great power over all that He wills; and what He bestowed upon him - blessings and peace be upon him and his family - of the clear signs; in this short time; he followed it with what was granted during the journey from Egypt to the Holy Land of the signs; in very long durations; Moses - peace be upon him - who was the greatest of the prophets in blessings upon this nation on the night of the Isra; for what the Prophet - blessings and peace be upon him - guided him to in reviewing Allah (the Exalted) regarding the reduction of prayer; until it returned from fifty to five; with the reward of fifty; and he who concluded the ascent with it; when Allah spoke to him and brought him close to the head of Mount Tur; after the command to practice fasting; and the seclusion for forty days; and what was mentioned at the end of 'An-Nahl'; that his people differed with him regarding the Sabbath; repelling from the like of their condition; and consolation for those who followed them in their denial of him; and their misguidance; and that was in a context warning the deniers of the great calamities; so He said (the Exalted) - adding to what He decrees; "So We gave our servant Muhammad - blessings and peace be upon him and his family - the detailed miraculous Book; and We made it a guidance for all creation; and We took upon ourselves its preservation; so it was a lasting sign; preserving his religion always" -: ﴿And We gave﴾; meaning: by Our greatness; ﴿Moses the Book﴾; meaning: the one that encompasses the good of both abodes; for his piety; and his goodness; magnifying him with the letter of greatness; thus equating between the two prophets in the magnification of the vision; and the giving; and specifically Muhammad - blessings and peace be upon him - with the addition of His signs to the manifestation of greatness; and the giving of Moses - peace be upon him - the Book was in more than forty years; after he brought with him the Children of Israel from the snares of Pharaoh and his soldiers; who were countless in number; by those tremendous signs; which no rational person doubts that whoever has power over them will not be prevented from anything he desires; and in this long period - (p-300) rather with an increase - was the arrival of the Children of Israel from Egypt to this mosque to which We brought our servant; and We returned him to you; in one night; riding the Buraq which the prophets rode before him; placing its hoof at the end of its tip; and the Children of Israel were striving all day; then they would spend the night in the place from which they set out in the wilderness; unable to pass it for forty years - as many scholars have said -; or that they were during this period circling around the mountain of Edom; as in the Torah; so it was established that we only act by choice; according to what we see of wisdom; then he mentioned the fruit of the Book of Moses - peace be upon him - and he said (the Exalted): ﴿And We made it﴾; meaning: the Book; by what We have of greatness; ﴿a guidance﴾; and when this nun could be for magnification encompassing the guidance; He clarified the state by saying: ﴿for the Children of Israel﴾; by carrying on justice in monotheism; and the rulings; and We caused Moses - peace be upon him - and his people to depart from Egypt to the land of the farthest mosque; so they remained journeying to it for forty years; and they did not arrive; and every one who came out from them from Egypt died; except for the two leaders who fulfilled the covenant; thus the separation became clear (p-301) between the two Isra; as the separation became clear between the two Books; so the mention of the Isra first is evidence for the omission of the like of it for Moses - peace be upon him - secondly; and the mention of the giving of the Book secondly is evidence for the omission of the like of it first; for the verse is from the interlocking; then He alerted that the intended meaning of all of that is monotheism; in belief; and worship; by His saying (the Exalted): ﴿Indeed﴾; meaning: so that not; ﴿you take﴾; with the lower yā in the reading of Abu Amr; and with the upper in the reading of the others; so He alerted with the form of the causative that He - due to the abundance of what is upon His oneness from the signs; and to His creation from the advantages and virtues - is not to be replaced by another except with great effort from the soul; and a dispute between desire and reason; and what He created - glorified is He - upon the souls of submission to Him; and turning towards Him; and He repelled from those who have high ambition; and a noble soul; from polytheism; by His saying - alerting with the genitive regarding the abundance of ranks without the rank of His greatness - glorified is He - and the lack of encompassing it; leaving the letter of greatness to specify the intended; without ambiguity in any way -: ﴿besides Me﴾; and He said (the Exalted): ﴿and a guardian﴾; meaning: a Lord; they entrust their affairs to Him; and rely upon Him; from an idol; or anything else; to bring them closer to Him; by intercession; or anything else; alerting by mentioning the guardianship to the foolishness of their opinions in (p-302) abandoning the One who suffices in everything; to one who has no sufficiency in anything; then He followed it with what indicates their honor by the honor of their father; and that their being related to him did not benefit them - when the desire for revenge arose - for what they committed of crimes; so He said - alerting to the importance of monotheism; and the command for sincerity; by returning to the manifestation of greatness; where there is no ambiguity; establishing upon specification; in the reading of Abu Amr; and upon the call in the readings of the others; reminding of the blessing of salvation from drowning -: