O Children of Israel, a speech to them after their salvation from the sea and the destruction of Pharaoh's people. It is said that this is directed to those among them in the time of the Messenger of Allah, blessings and peace be upon him, as Allah bestowed upon them what He did for their forefathers. The preferred meaning is the first, that is: We said, O Children of Israel, and the saying is often omitted in the Qur'an. It has been read as "I saved you" to "I provided for you," in the form of a promise and a covenant. It has been read "the right" in the genitive case as a form of connection, similar to "the hole of a lizard that is ruined." He reminded them of the blessing in their salvation and the destruction of their enemy, and in what Moses, peace be upon him, was promised in the conversation at the side of the mountain, and the writing of the Torah on the tablets. The covenant is attributed to them because it is connected to them, as it was for their Prophet and their leaders, and its benefits returned to them, which their religion and law were based upon, and in what He bestowed upon them from all His blessings and provisions. Their transgression in the blessing is that they exceed the limits of Allah in it by denying it and being preoccupied with amusement and indulgence instead of fulfilling gratitude for it, and that they spend it on sins, and that they neglect the rights of the poor in it, and that they waste it in spending, and that they become arrogant and boastful in it. It has been read "it is permissible" and from Abdullah: "it is not permissible." The saying "it is permissible" is the well-known reading. And "whoever makes it permissible" in the broken form means obligation, as in the saying of Allah, until the sacrificial animals reach their place of sacrifice, and the sound form means descent. And the anger of Allah is His punishments. It was said: "The anger is the punishment of Allah for them..." It was said: "It cannot be understood as anything but punishment because it negates the attribute of will in all that they deny of the attributes of perfection. However, according to the principle of the Sunnah, it is permissible that the intended meaning of anger is the will for punishment, and thus it is one of the attributes of the essence. It is possible that it refers to dealing with them as one deals with someone who is angry with him, and thus it is one of the attributes of actions. As for describing Him with descent, it cannot be understood as will, and it is like the saying of him, blessings and peace be upon him, "Our Lord descends to the lowest heaven" in the known interpretation. Or it expressed the effect of the will with the effect of its descent, expressing the effect with the cause, as one looking at the wonders of Allah's creations says: "Look at the power of Allah," meaning the effect of power, not the power itself, and Allah knows best. Therefore, it is described by descent as falling to destruction. Its origin is that it falls from a mountain and perishes. She said: "He fell from the top of a high cliff, and it shattered his liver beneath it." He fell from the top of a high cliff, and it terrified him; his punishment is its height. And he ascended, in the broken form, means to rise, and the pronoun refers to the punishment or the cliff, so it is from the addition of the source to its doer. It is possible that it is from the addition to its object, meaning its ascent upon it. The punishment is specified because it is the most severe of birds in ascent, especially the eagle of that mountain known for it. The word "he fell" is repeated to express sorrow, meaning he fell from the top of a high pass where the lookout watches, and it tore his liver beneath it, meaning beside it, so how about the rest of his body? It is narrated: "I fled," with the zāy being emphasized, meaning I was frightened. And it is narrated: "I escaped," with the rā being emphasized, and its origin is: "I was torn." This is the language of Tayy. They say: The woman called in her calling. The house was built in its building. Then he said: "People blame me for crying while I want to touch him, but I cannot find him. And how can a sorrowful person be blamed, broken-hearted, who has lost his child?" It was said that the speaker is the mother of the slain, but it is narrated that the first verse is: "There is no mother to weep for him, nor sister to miss him." He fell from a solid rock, and it shattered his liver beneath it.

To the end of it. And they say: His mother has fallen. Or he has fallen in a way that there is no rising after it.