And when He, glorified and exalted is He, promised the leadership of the Children of Israel and narrated the stories until He concluded with the leadership of the family of Pharaoh in calling to the Fire, it was made known that what they were upon must be avoided, rejected, and distanced from. It was known that every leadership must have a support. The soul yearned for the foundation of the leadership of the Children of Israel, which must be adhered to, held onto, and hastened towards during that time. So He, glorified and exalted is He, informed about that, swearing by it [with the opening] by the letter of expectation. For the Arabs, although they believed in what occurred from the favor upon the Children of Israel by saving them from the hand of Pharaoh and granting them power thereafter, and the sending down of the Book upon them, their condition in denying the empowerment of the people of Islam and disbelieving in their Book is the condition of the one who denies the matter of the Children of Israel. This is because there is no difference between a prophet and a prophet, a Book and a Book, and people and people, for the Lord of all is one. He said: "And certainly We gave Moses the Book," meaning: with what We have of majesty, beauty, glory, and perfection, "the Torah," meaning: the comprehensive Book of guidance and goodness in both abodes. Abu Hayyan said: It is the first Book in which the obligations and rulings were revealed.

And when the ruling of the Torah does not encompass the time to come, He included the exception by saying: "After what," indicating that its giving is only for a period of time, then He, glorified and exalted is He, will abrogate it with what He wills of His command. "We destroyed," meaning: with Our greatness, "the earlier generations," meaning: from the people of Noah to the people of Pharaoh, and He timed it with destruction, indicating that He does not encompass a nation with destruction after its revelation, honoring it and those to whom it was revealed and delivered. [Then] He mentioned its condition by saying: "Signs," the plural of sign, which is the light of the heart, lamps, and lights, "for the people," meaning: they see by it what they can comprehend of their worldly affairs and their Hereafter, their first and their last, just as the light of the eye allows one to see what is good in worldly matters.

And when the one who sees may not be guided due to an obstacle, He said: "And guidance," meaning: for the one who acts upon it to every good. And when the guided one may sometimes act against the one who reaches his goal, which is harmful, He said: "And mercy," meaning: a blessed and noble grace, for it is a guide to it.

And when He mentioned its condition, He mentioned their condition after its revelation, saying: "So that perhaps they may remember," meaning: that their condition may be like the one whose remembrance is hoped for. This indicates that there is nothing in the laws that goes beyond reason; rather, whenever a person reflects upon it, he remembers with his reason what guides him to similar matters.