﴿So they set out﴾ after his killing ﴿until when they came to the people of a village﴾. He expressed it here as 'the village' without mentioning 'the city' because it is more indicative of blame. This is because the root of 'qara' revolves around the gathering that requires holding back, as was previously mentioned at the end of Surah Yusuf, peace be upon him. Then he described it to clarify that it has an entry point into the wickedness of its people by saying, ﴿They sought to be fed﴾. He made it clear and did not conceal in his saying, ﴿its people﴾ because seeking food is for some of those who came to him, or each of the coming and seeking food is for some, but it is not unified. This is the apparent meaning because it aligns with the custom.

Imam Abu al-Hasan al-Harali said in his book 'Miftah al-Bab al-Muqfal li Fahm al-Qur'an al-Munzal': And for the repetition of names with clarity and concealment, there is an indication of the years of understanding in the Qur'an. Know that the occurrence of clarity and concealment in the explanation of the Qur'an has two aspects: One of them is where clarity precedes, which is the address to the believers with the signs of the horizons, and similarly, it is the address of creation to one another, where they do not conceal except after they have made clear. The second aspect is where concealment precedes, which is the address to the certain ones with the signs of the selves, and the communication of creation does not reach it. So if the explanation is about encompassing, concealment precedes, ﴿Say, He is Allah, One﴾ [Al-Ikhlas: 1]. If it is about specificity, clarity precedes, ﴿Allah, the Eternal Refuge﴾ [Al-Ikhlas: 2]. If a statement responds to him in a distinct manner, he conceals, ﴿He neither begets nor is born﴾ [Al-Ikhlas: 3], ﴿And there is none comparable to Him﴾ [Al-Ikhlas: 4] - meaning this one who is encompassed by His oneness and specified by His eternal refuge. If the explanation encompasses after specificity, a new encompassing explanation begins with a new clarity or with concealment, or by combining the concealed and the clear, ﴿O you who have believed, do not put yourselves before Allah and His Messenger and fear Allah. Indeed, Allah is Hearing and Knowing﴾ [Al-Hujurat: 1], ﴿Indeed, the grip of your Lord is severe﴾ [Al-Burooj: 12], ﴿Indeed, He is the Originator and the Reinstater﴾ [Al-Burooj: 13], ﴿He is Allah, there is no deity except Him, Knower of the unseen and the witnessed﴾ [Al-Hashr: 22]. And being aware of what is specified in the explanation of the Qur'an from the explanation of man in this manner is one of the keys to the doors of understanding. And similarly, ﴿They came to the people of a village and sought to be fed from its people﴾. He began for the seekers of food with a clarity that is not the clarity of those who came - this is the end. And al-Subki made the coming for some and the seeking food for all, because it is a greater blame for the people of the village and more indicative of the evil nature of it. Whoever said the first is supported by the words of al-Shafi'i in his book 'Al-Risalah' in the chapter of what has been revealed from the book generally intended for the general and includes the specifics, and it is after the fifth statement in the saying of Allah, the Exalted, ﴿Until when they came to the people of a village, they sought to be fed from its people﴾. And in this verse, there is the clearest indication that he did not seek food from all the people of the village, and therein is specificity - this is the end. And the explanation of that is that if an indefinite noun is repeated, the second is different from the first. If it is repeated as a definite noun, it is usually the same.

And when he attributed the coming to the people of the village, its apparent meaning was to include everyone. If it had been said: 'He asked them for food,' the intended meaning of the pronoun would have been the very ones who were brought. However, since he deviated from it - although it is shorter - to the apparent meaning, especially if we consider it as indefinite, it was not preferable; otherwise, there would be no benefit in the deviation. It was apparent that the first was for everyone, so the second was for some; otherwise, there would be nothing else, and there would be no benefit in the deviation. 'So they refused' means that the refusal of the ones being asked for food from the people of the village was due to their unwillingness to host them, meaning to provide them shelter and food. So they turned away from them. 'And they found in it,' meaning the village, and he did not say: 'in them,' indicating that the intended meaning was to describe the village with a bad nature: 'a wall' that is about to fall. And so he said, borrowing what does not comprehend the description of what comprehends: 'It wants to collapse,' meaning to fall quickly, and he wiped it with his hand, 'and he set it up.'

And when the description of the village and what resulted from it concluded, he responded 'if' with the saying: 'He said' meaning to him, Moses, blessings and peace be upon him: 'If you had wished, you would have taken' because nothing had reached us from them 'as a reward' meaning for the establishment of the wall, 'that we could eat with.' He did not object to him this time due to the lack of anything to deny in it. Rather, he presented what would result from it as a matter of offering and consultation, although it contains a question.