[Then he said] pointing with the letter ‘fa’ to the promptness in his calling out: ﴿So when﴾ (p-260) and he affirmed the letter whose origin is the source as an emphasis of the meaning of intention, he said: ￿that he intended﴾ meaning: he willed, and sought, and aimed, confirming that with the action of ￿to strike﴾ meaning: Musa, blessings and peace be upon him, ￿against that which is an enemy to both of them﴾ meaning: from the Copts, by taking him with force and aggression for the deliverance of the Israelites from him. ￿He said﴾ meaning: the misguided Israelite, due to what he saw of his anger and spoke to him with harsh words, thinking that he approached only to intend to strike him, for what he had caused him, not against his enemy: ￿O Musa﴾ specifically mentioning him by his proper name to dispel any confusion regarding the action he believed when he saw him approaching them in anger while he was reproaching him, ￿Do you intend to kill me﴾ meaning: today while I am of your followers, ￿as you killed a soul yesterday﴾ meaning: from the followers of our enemies. And that which indicated that the Israelite was the one who said this to him is the context of the speech being with him - as indicated by his entering the city at a time of negligence since no one saw him except the Israelite - and by his saying ￿an enemy to both of them﴾ from the reproach of the Israelite as Musa, blessings and peace be upon him, explicitly stated.

And when he informed against him and disclosed what no one else knew, he feared for his own safety and increased in inciting against him. Confirming with his saying: ￿If﴾ meaning: what ￿you intend is only to be﴾ meaning: a firm existence ￿a tyrant﴾ meaning: a conqueror, overpowering; Abu Hayyan said: and the nature of the tyrant is to kill without right.

﴿In the land﴾ meaning: in which there is no one above you, ￿and what you want﴾ meaning: a renewed intention for you ￿to be﴾ meaning: with what is [for you] like the nature ￿of the reformers﴾ meaning: those deeply rooted in righteousness, for the reformer among the people does not resort to killing in this manner. When the Pharaoh heard this, he left the Israelite alone, and they - when that Copt was killed - suspected the Children of Israel, so they incited Pharaoh against them and he said: Is there any evidence? For the king, even if he is a chosen one among his people, should not impose restrictions without evidence or proof - as mentioned in the hadith of the one who was afflicted, which Abu Ya'la narrated from Ibn Abbas, may Allah be pleased with both of them - so when this misguided one said this statement, the matter was confirmed regarding Musa, blessings and peace be upon him.