And when what he was made to perceive by Him, glorified and exalted is He, came to an end, the speech turned - in informing us about the greatness of what was given to him - to the manifestation of greatness. He said, detailing that message and clarifying some of what was in the words: "And We wrote" meaning: by Our greatness "for him on the tablets". He defined it for its greatness as a reminder that it is for the majesty of what it was specifically given, as if it is the one specifically designated by this name. And greater than this, He made the heart of the unlettered Prophet a tablet capable of receiving what is conveyed to him, encompassing the knowledge of the first and the last "of everything" meaning: that which the Children of Israel need. And this is the ten verses that are attributed to the Torah, as the Fatiha is attributed to the Qur'an. In it are the foundations of religion, the foundations of rulings, the reminder of blessings, the command to practice asceticism and piety, to adhere to the virtues of deeds, and to distance oneself from their vices. For this reason, He said, substituting: "a reminder and a detailed explanation" meaning: due to its being a cause "for everything" meaning: because it - while being the mothers and comprehensive - is detailed, to which the oceans of knowledge return and from which its springs burst forth.

And when this was the case, it necessarily resulted in His saying, the Exalted, turning to the address of Moses, peace be upon him, with a comforting address, indicating that adhering to the obligations is difficult: "So take them" meaning: the tablets "with strength" meaning: with seriousness and determination in knowledge and action. "And command your people" meaning: the strong ones to attempt what is intended "to take the best of it" as if He, glorified and exalted is He, permitted Moses, peace be upon him, to take everything in it due to what he has of the faculty that prevents him from anything of transgression. And for this reason, He said to him: "with strength" and He restricted them to the best so that the good would indeed prevent them from reaching the evil, and this is like retribution, pardon, victory, and patience.

And when it was as if it was said: 'Will anyone leave the best?' It was said: 'Yes, the disobedient leaves it. Rather, he goes beyond the good to the bad, and even to the worst of the bad. Whoever leaves it, I will destroy him, even if his family is great and his armies and wealth are immense.' He said, as an explanation for that: 'I will show you the abode of the disobedient,' meaning: those who go beyond My commands to what I have forbidden them. I will give you victory over them and enable you, through their disobedience, to seize their necks and their wealth from the Canaanites, the Hittites, and others from the inhabitants of the sacred lands. This is so that you may know that whoever has wronged Me and left My command, I will enable you against him. He mentioned the abode so that they would not be deceived by its security when they settle there, thinking that there is no conqueror over them due to the ruggedness of its land, the steepness of its mountains, and the strength of its walls. If you reflect on what will come in the explanation of these verses from the Torah, this meaning will become clear to you. Likewise, what was mentioned from the Torah when He said in Al-Ma'idah: 'Say,