After them, after the messengers, with Our signs, with the nine signs, they were arrogant about accepting them. This is the greatest arrogance, that the servants would take lightly the message of their Lord after it became clear to them. They were a people of great sins, disbelievers. Therefore, they were arrogant about it and dared to reject it. When the truth came to them from Us, and when they recognized that it was the truth, and that it was from Allah, not from Moses and Aaron, they said, due to their love for desires, 'Indeed, this is clear magic,' while they knew that the truth is the farthest thing from magic, which is nothing but deception and falsehood. If you say: They asserted by their saying 'Indeed, this is clear magic' that it is magic, [Maqmud said: 'If you say they asserted by their saying that this is clear magic... etc.' Ahmad said: 'And the difference between the two meanings is ambiguous, and its clarification is that the saying in the first case was a metaphor for blame, so it does not require an object, while in the second it is as if it seeks an object, and Allah knows best.'] So how were they told: 'Do you say this is magic?' I say: There are several interpretations: That the meaning of His saying 'Do you say to the truth?' is that you blame it and criticize it. You should have submitted to it and revered it, from their saying: 'So he does not fear the blame,' and among the people is 'taqawul' when some say to others what displeases them, and similar to the saying: 'the mention,' in His saying 'We heard a youth mentioning them.' Then he said, 'Is this magic?' So he denied what they said in their blame and criticism of it, and that the object of 'Do you say?' is omitted, which is indicated by their saying 'Indeed, this is clear magic,' as if it were said: 'Do you say what you say?' meaning their saying: 'Indeed, this is clear magic.' Then it was said: 'Is this magic?' And that the entirety of His saying 'Is this magic?' and 'The magicians will not succeed' is a narration of their words, as if they said: 'Did you come with magic seeking success, and the magicians will not succeed?' Just as Moses said to the magicians: 'What you have brought is magic; indeed, Allah will nullify it to divert us.' And 'al-lift' and 'al-tatl' are brothers, and their opposites are 'al-lift' and 'al-infitāl' from what we found our forefathers upon, meaning the worship of idols. And you will have greatness, meaning kingship, because kings are described with greatness. Therefore, the king is called 'the tyrant,' and he is described with hunting and pride. Therefore, Ibn al-Ruqayyat described Mus'ab in his saying: 'His kingship is a kingship of mercy; there is no tyranny from him nor greatness.' [This is attributed to Abdullah ibn Qays al-Ruqayyat. It is said to Qays al-Ruqayyat who praises Mus'ab, named al-Ruqayyat because he happened to marry several women, each of whom was named Ruqayyah. 'Kingship' is described as caution, and thus 'kingship of mercy' is constructed as a source. It is narrated as 'his kingship is kingship' as a subject and predicate. The pronoun 'in it' refers to the source, meaning: there is no tyranny from him, meaning from Mus'ab. It is possible that both pronouns refer to him. Tyranny is an exaggeration in oppression and domination, meaning: it is not in him as in others; he is the greatest of kings.] It negates what kings have of that. It is possible that they intended to blame them, and that if they ruled the land of Egypt, they would become tyrants and arrogant, as the Copt said to Moses, 'You only want to be a tyrant in the land, and we are not believers in you both,' meaning we do not believe you in what you have brought. And it was read: 'yutba' and 'it will be for you,' with the pronoun.