Do not be like those who harmed Musa. It was said: This was revealed concerning the matter of Zayd and Zaynab, and what was heard from some people's words. It was said: Regarding the harm to Musa, peace be upon him: it is the story of the woman whom Qarun desired to throw himself upon. It was said: Their accusation against him of killing Harun, for he had gone out with him to the mountain and died there. The angels carried him and passed by them with him dead, so they recognized him until they knew that he was not killed. It was said: Allah brought him back to life and informed them of Musa's innocence. It was said: They accused him of a defect in his body, such as leprosy or a disease. Allah informed them that he was innocent of it, being a man of status and rank with Him. Therefore, he would remove the accusations from him, repel the harm, and protect him, so that he would not be subjected to slander or described with a deficiency, just as a king does with one who has closeness and status with him. Ibn Mas'ud, Al-A'mash, and Abu Haywah read this. Abdullah was a man of status. Ibn Khalawayh said: I prayed behind Ibn Shanbuth in Ramadan, and I heard him recite it. The reading of the general public is more eloquent because it expresses his status with Allah, as His saying: 'near the Owner of the Throne, established.' And this is not like that. If you say: The phrase 'from what they said' means: from their saying, or from what was said by them, because 'what' is either a source or a relative pronoun, whichever it is, how can the innocence be valid? I say: The intended meaning of the saying or what was said is its implication and content, which is the blameworthy matter. Do you not see that they called the disgrace by the term 'qala' (saying)?