His saying, exalted and majestic is He:

﴿So those who wronged changed a saying other than that which had been said to them. So We sent down upon those who wronged a punishment from the heaven because of what they were transgressing.﴾ ﴿And when Moses asked for water for his people, We said, "Strike with your staff the stone." And there gushed forth from it twelve springs, and every people knew its watering place. "Eat and drink from the provision of Allah, and do not commit abuse in the earth, spreading corruption.﴾

It has been narrated that when they came to the door, they entered from the back in reverse. In the narration, it is said that they entered crawling on their behinds. And they changed it, saying, "A grain in a hair," and it was said: they said, "A grain of red wheat in a hair," and it was said: "A grain of barley." Al-Tabari narrated that they said: "Hatti shamqatha azibata," and its interpretation is what has preceded. And the rijs is the punishment.

(p-225) Ibn Zayd, Muqatil, and others said: Indeed, Allah, the Exalted, sent upon those who changed and entered in a manner other than what they were commanded a plague, and seventy thousand of them were taken away. Ibn Abbas said: Allah killed from them in one hour more than twenty thousand. Ibn Muhaysin read "rijzan," some of them pronounced the ر (ra), and this is a language for punishment. The rijs is also the name of a famous idol, and the ب (ba) in His saying "bi ma" is related to "So We sent down," and it is a preposition of cause.

And "yafsuqoon" means they go out of obedience to Allah. Al-Nakha'i and Ibn Wathab read "yafsuqoon" with a kasra on the س (seen). It is said: fasqa yafsuqu and yafsuq with a damma on the س (seen) and a kasra. And "idh" is related to an implied action whose meaning is: "Mention," and "istasaqa" means: he requested water. The term istif'al indicates the request for something, and it has come in other contexts, as in His saying, ﴿And Allah is Self-Sufficient﴾ [Al-Taghabun: 6], meaning He is rich. And their saying: istajaba means he was amazed. Some people likened this to their saying: "The weak ones sought help," and "The camels were requested for water," as it means to transition from one state to another. And this request for water was during the examination of the wilderness, and Allah commanded him to strike the stone as a sign from Him. The stone was from Mount Sinai, about the size of a sheep's head, which would be thrown into the cracks of the valleys and would travel with it. When they settled, it was placed in the middle of their settlement, and Moses struck it.

And it was mentioned that they did not carry the stone, but they would find it at every stage in its place from the first stage. This is greater in the verse.

And there is no disagreement that it was a separate stone, square, from which three springs would gush forth from every direction when Moses struck it, and when they were in need of water and departed, the springs would dry up.

(p-226) And in the speech, there is an omission whose meaning is: So he struck it "and it gushed forth." And the gushing forth is the splitting of something from something else, and from it is the dawn, and the emergence of water is less than the gushing forth.

"And 'ithnatā' is inflected without its sisters for the correctness of the meaning of duality. It is built as one with one, and this is indeed two with one. If it were built, it would return three to one. The gathering of the two signs of femininity is permissible in His saying: ﴿ithnatā 'ashara﴾ due to the distance of the sign from the sign, and because they are in two things. This is only prohibited in one thing, like 'Muslimāt' and others. Ibn Waththāb, Ibn Abī Laylā, and others read: 'ashara' with a kasrah on the shīn. This was narrated from Abī 'Amr, and the more common reading from him is the sukoon. This is the dialect of Tamīm, and it is rare because they often lighten it and have made it heavy in this case. Al-A'mash read 'ashara' with a fatḥah on the shīn, which is a weak dialect. It was narrated from him that it could be read with a kasrah and a sukoon, and the sukoon is the dialect of Hijaz. And 'aynā is in the accusative as a distinguishing term. 'Ayn' is a shared name, and here it refers to the source of water. 'Unās is a plural noun that has no singular form from its wording, and its meaning here is: every tribe; because the tribes among the Children of Israel are like the clans among the Arabs. They are the descendants of the twelve sons of Ya'qub, peace be upon him. And the mashrab is the place of drinking, like the musharri' which is the place of entering into the water. Each tribe had a spring from those springs that they did not exceed.

And in the speech, there is an omitted part whose estimation is: And We said to them: Eat the manna and quails and drink the water that bursts forth from the separate stone. With these conditions, it is good to attribute the provision to Allah, otherwise all are provided for, even if there is earning for the servant.

(p-227) "And do not cause corruption" means: and do not neglect corruption. It is said: A man caused corruption when he corrupted greatly. The first is the language of the Qur'an, and the second is rare.

And the Arabs say: 'athā ya'thū 'athwā, and it was not read in this language because it necessitates the joining of the thā in 'ta'thaw. The Arabs say: 'āth ya'īth if he corrupts, and 'athā ya'ith similarly. From it is 'aththatu al-ṣūf' which is the moth that eats it, and 'mufsidīn' is a state. The meaning is repeated due to the difference in wording.

And in these words is the permissibility of blessings, their enumeration, the advancement in sins, and the prohibition of them.