The fear of anxiety: to conceal something of it. Likewise, the apprehension of sound: you hear a slight news from it. This is due to the nature of human disposition, and it is hardly possible to be free from such. It is said: he feared that people would have doubts and not follow him. "Indeed, You are the Most High" is a confirmation of his dominance and power, and it is emphasized by the beginning, by the word of emphasis, by the repetition of the pronoun, by the definite article, by the word of elevation which is the apparent dominance, and by the preference. And His saying, "What is in your right hand?" and he did not say, "Your staff." It was said: "What is in your right hand?" and he did not say, "Your staff..." The aim is to belittle it in comparison to the power, to belittle the trickery of the magicians by analogy, for if it is greater than him and it is insignificant in the sight of Allah's power, what then is the case with their trickery when it is caught by this insignificant little thing? And the eloquent have a way of elevating praise by magnifying the army of the enemy of the praised one, so that it necessitates the magnification of the praised one's army which has conquered and taken control of it. So Allah belittled the matter of the staff to necessitate the belittling of the trickery of the magicians which is defeated by it in the blink of an eye. It is permissible that it is a belittlement of it, meaning: do not care about their many ropes and staffs, and throw the small single stick that is in your right hand, for by the power of Allah it will catch it regardless of its singularity and multitude, its smallness and greatness. And it is permissible that it is a magnification of it. There is a subtlety here: that he received from this arrangement either an intention of belittlement, or secondly an intention of magnification, so there must be a point that suits both matters, and that - and Allah knows best - is the desire for the mentioned to be ambiguous, for what is in your right hand is more ambiguous than your staff. The Arabs have a method in the use of indefiniteness, ambiguity, and generality, which they sometimes employ to belittle the status of what they have made ambiguous, and that it is lesser in the eyes of the speaker than to specify and clarify it, and sometimes to magnify its status and to indicate that it is of concern to the speaker and the listener with a place that requires symbolism and indication. This is the way in which both are made pleasing. And I have another perspective on the verse aside from the intention of magnification and belittlement, and Allah knows best, which is that Moses, peace be upon him, first learned that the staff is a sign from Allah when he asked him about it by saying, "And what is that in your right hand, O Moses?" Then Allah showed him its sign. When the time of need for the sign to appear from it came, Allah said, "And throw what is in your right hand" to awaken him with this phrase for the time when Allah said to him, "And what is that in your right hand?" And He had shown him its sign, so this would be a reminder for him and a comfort as he was addressed with what he was accustomed to being addressed at the time of the appearance of its sign, and that is a position that suits comfort and reassurance. Do you not see His saying, "So Moses felt a fear in himself?" And Allah, the Exalted and Glorified, knows best. Meaning: do not concern yourself with these large and numerous bodies, for in your right hand is something greater than all of them, and these, despite their multitude, are the least and most insignificant in his sight. So throw it, and it will catch it by the permission of Allah and obliterate it. And it was read as "You will catch" in the nominative as a new statement, or in the accusative, meaning: throw it while it is being caught. And it was read: "catch" with the lightening of the letters.

And 'talaqaf': Ibn Dhakwan. The rest said 'talaqaf', so it should be clarified. (A) They made here in the sense of fabricated and pretended, as His saying, "It will swallow what they have fabricated." It was read "the plot of a magician" in both the nominative and accusative. So whoever raised it did so on the basis that 'what' is a relative pronoun. And whoever lowered it did so on the basis that it is a comprehensive term. And it was read: 'the plot of magic', meaning: of magic or of those who possess magic. Or they are, due to their deep involvement in their magic, as if they are the magic itself and in its essence. Or between the plot [The phrase 'or between the plot' might have something missing after it, its estimation is 'by magic'. (A)] because it can be magic and not magic, just as a hundred is clarified by a dirham. And similar to it: the knowledge of jurisprudence, and the knowledge of grammar. If you say: Why is 'magician' singular and not plural? I say: Because the intent in this speech is towards the meaning of the genus, not towards the meaning of number. If it were plural, it would seem that the intent is the number. Do you not see His saying: "And the magician will not succeed" meaning this genus? If you say: Then why was it indefinite at first and definite second? I say: It was made indefinite due to the indefiniteness of the added term, not due to its own indefiniteness, as in the saying of Al-Ajjaaj: In the striving of this world, which has long extended. [Praise be to Allah, who has made the heavens rise by His permission and the earth settle by His permission, and it did not tire. He inspired it with stability, so it settled. And He strengthened it with the firm mountains, and He makes the rain a blessing for the nations. And He gathers the people for the Day of Resurrection after death, and He is the Reviver of the dead. On the Day when the souls will see what they have prepared of hospitality when matters have reached their end. In the striving of this world, which has long tired.] 'Istiqlalat': rose. 'Wa'tama'nt': settled. And in poetry, there is inclusion. And 'ta'anni': tiring or delay and heaviness, from 'ana' which means fatigue. And 'awha laha': inspired her. And 'thabat': plural of 'thabit', and stopping at the feminine 'ha', like 'al-ummat' with the 'ta' is rare. And 'al-mawt': plural of 'mait'. And 'al-nuzul': what is prepared for the guest, a metaphor for what a person presents from deeds. And 'ghabat': reached its end and its limit. And 'fi sa'i': related to it, or to 'ta'anni' after it, meaning: it tired or caused tiredness. And it is included in the first meaning for the souls, and in the second for the world, and it was made indefinite to indicate the diminutive nature, meaning: in a little worldly striving.] And in the hadith of Umar, may Allah be pleased with him, "Neither in worldly matters nor in matters of the Hereafter." The intent is the indefiniteness of the matter, as if it were said: What they did is a magical plot. And in a little worldly striving. And worldly and other matters wherever it came, as they say: wherever he went, and whatever path he took, and wherever he was.