Fear and hope cannot be considered as reasons for them. Mahmoud said: "Fear and hope cannot be considered as reasons for them because they are not actions..." Ahmad said: "Or they can be considered as reasons, on the condition that the reason in such an action is an agent in meaning, because when He shows them, they have seen. The original meaning is: 'And it is He who shows you the lightning, so you see it in fear and hope,' meaning: you await it and perceive it, sometimes due to fear and sometimes due to hope. And Allah knows best." This is because they are not the actions of the agent of the action except on the assumption of the omission of the added word, meaning: the intention of fear and hope. Or in the sense of frightening and instilling hope. It is also possible for them to be in the accusative case as a state of the lightning, as if it itself embodies fear and hope. Or as: 'one with fear and one with hope.' Or from the addressees, meaning: fearful and hopeful. The meaning of fear and hope is that the occurrence of lightning is feared at the flash of lightning, and hope is held for rain. Abu Al-Tayyib said: A youth like the dark cloud, feared and hoped for... Goodness is hoped from it and lightning is feared. He says: He is a brave and generous youth, feared for his evil and hoped for his goodness, like the black cloud. 'Al-Jawn' means black: it is also used for white. Ibn Jinni narrated it with a damma to indicate a plural, meaning the dark blacks, because 'cloud' is plural in meaning. 'Hoping for goodness' means rain from it. And we fear its lightning, which are the fiery bolts that descend from it. It is said: One fears rain if it is harmful to him, like the traveler, and one who has dates and raisins in his granary, and one who has a house that protects him, and from the lands whose people do not benefit from rain, like the people of Egypt. And one hopes for it if he benefits from it, and it gives life to him. 'Al-Sahab' is a generic name, and the singular is 'sahabah.' 'Al-Thiqaal' is the plural of heavy, as you say: a heavy cloud, and heavy clouds, just as you say: a noble woman and noble women. It is heavy with water. And the thunder glorifies Him with praise, and those who hear the thunder from the servants glorify Him, hoping for rain and praising Him. They say: 'Glory be to Allah and praise be to Allah.' And it is reported from the Prophet, blessings and peace be upon him, that he used to say: 'Glory be to the One whom the thunder glorifies with His praise.' It was narrated by Al-Tabari from the narration of Israel from Layth from a man from Abu Huraira, raised to him: 'When he heard the thunder, he said: Glory be to the One whom the thunder glorifies with His praise.' And it was narrated by Al-Bukhari in Al-Adab Al-Mufrad, stopped at Ka'b ibn Malik. And from Ali, may Allah be pleased with him: 'Glory be to the One who is glorified for.' And when the thunder intensifies, the Messenger of Allah, blessings and peace be upon him, said: 'O Allah, do not kill us with Your anger, nor destroy us with Your punishment, and grant us safety before that.' It was narrated by Al-Tirmidhi, Al-Nasa'i, Ahmad, Abu Ya'la, and Al-Hakim from the narration of Al-Hajjaj ibn Arta'ah from Abu Mudar from Salim ibn Abdullah from his father. Al-Tirmidhi said: It is strange. And from Ibn Abbas that the Jews asked the Prophet, blessings and peace be upon him, about the thunder, what it is. He said: 'An angel from the angels assigned to the clouds, with fiery whips in his hand to drive the clouds.' It was narrated by Al-Tirmidhi, Al-Nasa'i, and Ahmad from the narration of Bakr ibn Shihab from Said ibn Jubair from Ibn Abbas, who said: 'The Jews came to the Prophet, blessings and peace be upon him, and said: Inform us, O Abu Al-Qasim, about the thunder.' He mentioned it and added: 'They said: What is this sound? He said: It is his reprimand of the clouds. They said: You have spoken the truth.' And in Al-Tabarani and Al-Awsat from the narration of Abu Imran Al-Kufi from Ibn Jurayj and from Ata from Jabir that Khuzaymah ibn Thabit, who is not from the Ansar, asked the Prophet, blessings and peace be upon him, about the thunder. He said: 'It is an angel with a whip in his hand; when he raises it, lightning strikes, and when he reprimands, thunder roars, and when he strikes, it stuns.' And from Al-Hasan: 'A creation from the creations of Allah, not an angel.' And from the innovations of the Sufis: 'The thunder is the strikes of the angels, and the lightning is the gasps of their hearts, and the rain is their weeping.' And the angels glorify Him out of fear of Him and reverence for Him.

He mentioned His knowledge that penetrates everything and the equality of the apparent and the hidden before Him. And what indicates His overwhelming power and His existence. Then he said, "And they," meaning those who disbelieved and denied the Messenger of Allah and rejected His signs, "argue about Allah" as they deny what the Messenger describes Him with regarding His ability to resurrect and bring back creation, saying, "Who can revive the bones when they are decayed?" They reject His oneness by taking partners and equals, making Him one of the bodies that reproduce, saying, "The angels are the daughters of Allah." This is their argument with falsehood, as they say, "And they argued with falsehood to invalidate the truth." It is said that the 'wa' (and) indicates the state, meaning: He strikes with it whom He wills during their argument. This is because Arbad, the brother of Labid ibn Rabiah al-Amiri, said to the Messenger of Allah, blessings and peace be upon him, when he came to him with Amir ibn al-Tufail intending to kill him, that Allah struck Amir with a disease like the disease of a camel and he died in the house of Sulayl. And a lightning struck Arbad and killed him. He said, "Tell us about our Lord, is He made of copper or iron?" This was narrated by al-Thalabi from the narration of al-Kalbi from Abu Salih from Ibn Abbas. It was also narrated by al-Tabarani and Ibn Mardawayh from him through the narration of Zayd ibn Aslam from Ata from him, "That Uraid ibn Qais and Amir ibn al-Tufail came to Medina - and he mentioned the long hadith." It was narrated by al-Nasa'i, al-Tabari, al-Aqili, and Abu Ya'la from the narration of Ali ibn Abu Sarah from Thabit from Anas who said, "The Messenger of Allah, blessings and peace be upon him, sent a man to a man from the Khazaa'ah Arabs and said: Call him. He said: O Messenger of Allah, he is my brother from that. He said: Go and call him. So he went to him and said: The Messenger of Allah, blessings and peace be upon him, is calling you. He said: And what is Allah? Is He made of gold or silver, or of copper?" In the hadith, Allah revealed, "And He sends down the lightning..." The verse. Al-Aqili said: There is no objection to his hadith except from someone who is below him. It was narrated by al-Bazzar and al-Bayhaqi in the Delails from the narration of Dailm ibn Ghazwan from Thabit similarly. The word "al-mihal" refers to the intensity of trickery and scheming. From it: "He schemed for such and such," if he made an effort to use a trick and exerted himself in it. And "he schemed against so-and-so" if he plotted against him and conspired against him to the ruler. From it is the hadith: "And do not make it a scheme against us." It was narrated that the Qur'an is an intercessor and a confirmer. Al-A'sha said: "The branch of a spring that shakes in the branch of the tree..." It is abundant in rain and intense in trickery. The meaning is that he is intense in plotting and scheming against his enemies, bringing them destruction from where they do not expect. Al-A'raj read with a fat 'm', as it is a form of 'mahal' from 'hal' if he plotted. From it: "More cunning than a wolf," meaning more skillful in plotting. It may also mean: intense in strength and ability, as it has come.

So Allah's help is stronger, and Moses' is sharper. This is because when an animal's situation becomes severe, it is described as having great strength and being able to endure what others cannot. Do you not see their saying: 'The calamities have broken him'? This is because the vertebra is the backbone and its support.