And when He, glorified and exalted is He, clarified His favor upon them by enabling them from the village with victory over its people and enjoying its benefits, He concluded it with their punishment by that which kills or burns. It became clear from all of this that their hearts are harder than stones, as will be explicitly stated in Allah's saying regarding the story of the cow. And that there is no benefit in it. He followed this reminder of His favor upon them in the wilderness by that which cools the hearts and gives life to the bodies. He mentioned the bursting of water from the stone, which benefited them and saved them from death. Its spring guided them to the Oneness of Allah and the Prophethood, both its origin and branch, by the power and knowledge of the Creator. He combined for them through this between the two favors of religion and this world. He, exalted is He, said: "And when they asked for water," meaning they requested to be given water. Al-Harali said: "And the asking for water is a form of exaggeration in what is obtained by irrigation from watering, and watering is the revival of the dead land." Its matter is that it seeks revival, whether in action or in words. The Prophet, blessings and peace be upon him, said: "O Allah, give drink to Your servants!" Then he said: "And revive Your dead land."

Moses said to his people, meaning when they feared death from thirst: "So We said," meaning by our greatness when it was hidden from them: "Strike with your staff." Al-Harali said: "From striking, which is the impact of something on something with force. "With your staff," and the staff is as if it is what one uses to restrain the disobedient. It is from the category of 'waaw' (و), and the 'waaw' in it indicates elevation, as if it is a tool that elevates one who commits what it implies, while the 'yaa' (ي) indicates the lowering of his action with disobedience. As if the staff is the discipline of the disobedient. It is said: 'A stick strikes' meaning he struck with the stick, a second derivation. And 'he disobeys' means he opposed the command.

﴿The stone﴾ meaning its type, so he struck a stone. ﴿And there gushed forth﴾ and how appropriate is the mention of the gushing here after concluding what came before with disobedience, for they both relate to departing from the surroundings. This departure gives life, and that departure causes death. Al-Harali said: The gushing is the emergence of revelation from something contained, or as if it is contained, which has split and burst forth from its container. From it is the dawn and the splitting of the night from it. This has ended. And because this is the context of gratitude, he expressed it with gushing, which revolves around splitting in it, flowing and emerging with spreading, expansion, and abundance. And since it was not ﴿from it﴾ meaning the stone that he struck, ﴿twelve springs﴾ for each tribe is a spring. And the spring, Al-Harali said, is a prominent, growing, valuable source by which others become apparent. So whatever is sufficient from water for irrigation or crops is a spring, and whatever rain falls from the sky and is sufficient is a spring. It is said that the spring is rain for days that does not cease, but rather it is rain that is sufficient and effective. And whatever is made apparent by weights is a spring, and whatever is made apparent by the visible from the sun is a spring, and whatever is obtained by the senses is a spring. And the well, which is the source of water, is a spring. And it is that which some of them mispronounce and say: the knee - with the 'b' meaning the singular - but it is actually the well - with the 'y' being emphasized - as he said. And the people of language have mentioned the spring of the knee; and he counted in the dictionary the meanings of this term to be around forty, among them is the hollow of the knee (p-407) meaning with the singular, and among them is the gushing water of the well with the 't' being emphasized.

And when the listener expected the speaker to inform whether the springs were distributed among them known or concealed, he said ﴿Indeed, each people has known﴾ meaning from them. Al-Harali said: It is a collective noun from the people with the 'dhamma' - like 'nass' is a collective noun from 'naws'. He said: So he did not name them with a name from the names of religion because names are based on the predominant state of those who name them, whether it is a state of religiosity or a state of nature or habit. ﴿Their drink﴾ is what is sufficient for them from drinking that is repeated with the days and with needs at every time, by which the doer understands it. The noun is a second source derived from the absolute drinking or a name of a place that requires repetition and recurrence upon it. So He, glorified and exalted is He, made their watering a sign among His signs in his staff, just as His sign in his staff was against his disbelieving enemy. So there was in it punishment and mercy; and by that appeared the perfection of His granting to Muhammad ﷺ when water gushed forth from between his fingers abundantly without the need for a striking tool or stone. And the granting of water is among the greatest grants, for it is a granting in what is the seed of everything, and from it is every living thing, and in it is everything that is made and formed. This has ended. It means that this miracle is less than what gushed for the Prophet ﷺ from the water between his fingers, and less than what gushed by placing his companions' arrows in the well of Hudaybiyyah, which had no water in it, and similar to that is much.

And when the context was for gratitude, and the creation does not necessitate the analysis for consumption, he said, as an addition to what is in Al-A'raf, expressing gratitude to them for the blessing of permissibility after creation, based on the estimation of the saying, for it is known how to estimate it: "Eat and drink from the provision of Allah" (p-409), meaning that which He has provided for you, He who has all perfection without toil or hardship. Al-Harali said: Since there was no customary flow in their food and drink according to His wisdom in the earth, it was from the unseen, so the mention of it was added to the name of Allah, which is unseen. "And do not (p-410) cause corruption" from 'athw', which is the most severe corruption, and likewise 'athy', except that this contrast between the waw and the ya indicates that 'athw' is the corruption of those with power by force, and 'athy' is the corruption of those with cunning by trickery. It has ended.

"In the earth" means generally, for whoever corrupts in any part of it by action has indeed corrupted in it all by force. Following what we mean by corruption, His saying: "Corrupting" is evidence that the meaning is: do not hasten to do what would be corruption, intending by it corruption. For 'athw' and 'athy' is the hastening in corruption, but it may be intended by the appearance of corruption to be good, so it is righteousness in meaning, as Al-Khidr, peace be upon him, did in the ship and the boy. And the intention of hastening is not to restrict but to indicate that due to its compatibility with desire, it can only be like that. More clarification will come to it in Surah Hud, peace be upon him, if Allah, the Exalted, wills. Al-Harali said: And in it is an indication of the occurrence of that from them, for in every prohibition there is an indication of its opposition, except what Allah wills, and in every command there is an indication of its agreement, except what Allah wills. For what a person is created upon is not commanded due to the sufficiency of compelling him in it by nature from his command, and what he is prohibited from is not forbidden due to the sufficiency of compelling him from his command. Rather, the course of command and prohibition is a preparation for the manifestation of the entity in the differentiation between the obedient and the disobedient. Thus, there was from them due to that from 'athy' what necessitated what the Truth informed about them of humiliation, and the most severe corruption is the corruption of the structure of the truth which He created with His hand, and it is the bodies of the children of Adam. So how about the believers among them (p-412) and how about the prophets among them. It has ended.