And when the context guided to the fact that the estimation is: Is this one who has come to take our servants, the Children of Israel, better for you than me? He structured his saying: ﴿Or am I better﴾ with what I have described to you of my greatness and what I have of the ability to bring forth the waters by which is the life of everything. Ibn al-Jawzi and others from the interpreters have transmitted from Sibawayh and his master al-Khalil that it is a counterbalance to their assertion of sight. It is as if he said: Do you not see what I have reminded you of, so that you see for your lack of sight that he is better than me, or am I better than him because you do not see? And he was more deserving of this advice than them, for he showed them the clear path to misguidance and the means to it without difficulty or toil by saying: Do you not see, or are you sighted? So that would be an implication, the estimation of which is: Do you not see what I have alerted you to? He mentioned sight first as a proof for the deletion of something like it second, and the goodness second as a proof for the deletion of something like it first. And he belittled the greatness of the one who came to him with those signs, blessings and peace be upon him, so that the people would not hasten to follow him, for his signs – being from Allah – are like the sun in brilliance, elevation, and fame. He said: ﴿From this﴾, so he alluded to the nearby one in a way that belittles him. Then he described him with what clarifies his intent, saying: ﴿Who is despised﴾, meaning weak, insignificant, little, and lowly, for he deals with his affairs by himself, and he has no dominion or power by which he can flow a river or execute a matter. ﴿And he can hardly express﴾, meaning he is far from being able to articulate a meaning from the meanings due to the impediment in his tongue, for he is neither capable in himself nor does he have the power with his tongue to convey meanings and vary expressions that attract hearts and astonish minds, so that his followers increase and his matter is magnified. And he has lied in all his words, for Musa, blessings and peace be upon him, was the most eloquent of the people of his time in speech and action by the decree of Allah who sent him and commanded him with it. But the vile one attributed this to what remained in his tongue of the impediment, deceiving his followers, for Musa, blessings and peace be upon him, did not pray for the removal of his impediment, but rather for a knot from it.