It is said: The speakers are the seventy who fell unconscious. And it is said that ten thousand of them said it openly and visibly.

It is a source from your saying: He spoke openly in reading and in supplication, as if the one who sees with the eye has spoken openly in seeing, and the one who sees with the heart has spoken softly about it. Its standing is based on the source, because it is a type of seeing, so it is constructed by its action just as the sitting position is constructed by the act of sitting, or it is in the state of having an open voice. And it was read 'jahratan' with the opening of the 'h', and it is either a source like 'ghalabah' or a plural of 'jahir'. In this statement, there is evidence that Moses, peace be upon him, refuted them and made it clear to them that seeing what is not permissible for Him to be in a direction of impossibility. And whoever permitted seeing Allah has made Him one of the bodies. It was said by Mahmoud, may Allah have mercy on him: 'In it, there is evidence that Moses, peace be upon him, refuted them and made it clear to them that seeing what is not permissible for Allah... etc.' Ahmad, may Allah have mercy on him, said: 'Indeed, Al-Zamakhshari seized what he believed to be an opportunity from this verse, which he has no hope of truly clinging to, and he built the matter on the premise that the punishment is caused by seeking what is not permissible for Allah, exalted is He, according to his assumption. How could that be when there is a clear reason for the punishment other than what he claimed? That is because when Moses, peace be upon him, learned of the permissibility of seeing Him, he sought it in the verse of Al-A'raf in this worldly life, and Allah, exalted is He, informed him that he would not see Him in this world. This became an established principle for him and for the Children of Israel, just as it is now for us, the people of the Sunnah, that Allah, exalted is He, is not seen in this worldly life, because He informed that He is not seen, and the news must be true. Just as He informed that He is not seen in this worldly life, He has promised the truthful promise, exalted is He, of seeing Him in the Hereafter, specifying that for the believers. After this belief was established, the Children of Israel sought to see Him in this world out of obstinacy or doubt in the news, so Allah, exalted is He, sent down that punishment upon them. How could Al-Zamakhshari and his followers imagine that Moses, peace be upon him, asked Allah for what is not permissible for Him? And if the matter were as they imagined, would it not be like the Children of Israel? Allah forbid, indeed he was innocent of that and was esteemed with Allah.

As for the rational evidence for the permissibility of seeing Him, exalted is He, and the auditory evidence for its occurrence in the Hereafter, they are more than can be counted, and they are detailed in the science of theology. Our aim in this section is to discuss Al-Zamakhshari and to respond to him from the perspective of what he clings to in his assumption and what some have taken from him. And Allah is the grantor of success.' And they refuted him after the evidence was presented and the proof was clear, and they persisted, so they were in disbelief like the worshippers of the calf. So Allah sent upon them the shock just as He sent upon those the killing, equating between the two disbeliefs and indicating their greatness by the severity of the trial. The shock is what struck them, meaning it killed them. It was said: A fire fell from the sky and burned them. And it was said: A cry came from the sky. And it was said: Allah sent armies that they heard with their sound, so they fell unconscious, dead for a day and a night. And Moses, peace be upon him, did not experience death from the shock, but rather a fainting, as indicated by his saying: 'When he regained consciousness.' And it appears that what struck them was what they were looking at, due to His saying: 'And you are looking.' And Ali, may Allah be pleased with him, read: 'So the shock took you.'

Perhaps you will be grateful for the blessing of resurrection after death, or the blessing of Allah after you have denied it when you see the might of Allah in striking you with the thunderbolt and causing you to taste death. And We shaded you and made the cloud shade you. And that was in the wilderness. Allah made the cloud move with their pace, shading them from the sun, and at night a column of fire descended for them to walk in its light. Their clothes did not get dirty nor wear out, and the manna descended upon them, which is like snow. From dawn until sunrise, each person received a measure. And Allah sent the quails, and they gathered them, and a man would slaughter what was sufficient for him. Eat as you desire to say, 'And they did not wrong us,' meaning they wronged themselves by denying these blessings, and they did not wrong us. So the speech was shortened by omitting it, indicating 'And they did not wrong us'.