And when the consolation occurred for the allies, Allah, the Most High, said, warning the enemies: "So We seized him," meaning: a seizure of anger and might by Our greatness, by which We lured him and weakened him with the punishment, of which there is a cloud carrying water, hail, fire, and lightning. "And His soldiers," meaning: all of them. "So We cast them away," meaning: We threw them away with disdain for them, as one throws pebbles into the sea, which is worthy of being aimed at after We sent the wind that drowned it when Moses, peace be upon him, struck it with his staff and dried its land, so it dried up what it brought forth of the paths for the salvation of Our allies and the destruction of Our enemies. "And he," meaning: while Pharaoh is "blameworthy," meaning: coming with what is deserving of blame. It is permissible that it be a state from "the sea," meaning that he acted towards them with the action of one who blames, as he exceeded in reproaching them, and became one with blame towards them, from blame - necessary. And it could be a softened form of the hamzated verb, so the meaning would be: he is a reformer; meaning: he acts in the manner of the reformers in saving the allies and drowning the enemies by their coming together and overlapping upon them. It is said in the dictionary: blame is reproach. He blamed with blame and reproached him for exaggeration. And he came with what is blameworthy or became one with blame. And he reproached him with the hamzated form as one who prevented him, attributing it to blame. And the arrow: he repaired it as he reproached him, and he came together. And it does not harm Jonah, peace be upon him, to be expressed in his regard with such expressions; for the causes of blame differ just as the causes of sins differ in His saying: "And they disobeyed His messengers" [Hud: 59] and "And Adam disobeyed his Lord" [Ta-Ha: 121]. According to that, there will be a difference in the nature of the blamer and the nature of the sins.