After them, the pronoun refers to the messengers in His saying, "And indeed, their messengers came to them," or to the nations. So they wronged themselves and disbelieved in Our signs. The act of wrongdoing is akin to disbelief because they stem from the same source. "Indeed, associating partners with Allah is a great wrongdoing." Or they wronged the people because of it when they opposed them and prevented them from it, and harmed those who believed in it. Because when belief in it became obligatory, their disbelief instead of belief was a wrongdoing. Therefore, it was said: "So they wronged by it," meaning they disbelieved in it, placing disbelief in a place where it does not belong, which is the place of belief. The kings of Egypt are called the Pharaohs, just as the kings of Persia are called the Khosrow. It is as if he said: O king of Egypt, and his name was Qabus. It was said: Al-Walid ibn Mus'ab ibn Al-Rayan. "It is true that I should not say about Allah except the truth." There are four readings, the well-known: "And it is true that I should not say..." Al-Mahmood said: "There are four readings, the well-known: 'And it is true that I should not say...' etc." Al-Ahmed said: "The heart is used in the language in two ways. One of them is to turn the truth into metaphor for the sake of exaggeration, like his saying: 'And the spears suffer from the red tips.' And like his saying: 'The secret has been revealed from concealment, and the stakes have been used with the mare's chin.' The truth is that the tips suffer from the spears, and the mare is used with the stakes. He deviated from that to indicate that the spears may separate and break in their insides, so he expressed that with suffering, and that the stakes are often raised and placed and used in striking the mare, and perhaps they may tear from that, so he made that a degradation for it. Abu Al-Tayyib has often circled around this type in expressions like his saying: 'And the sword suffers as the ribs suffer from it... and for swords, as for people, there are deadlines.' The intended meaning of the suffering of the sword is its breaking in the ribs of the struck one, as he clarified in his saying: 'Long are the red ones that my blood breaks... and the white ones of the swords are cut by my flesh.' The second way: to turn it devoid of this eloquent meaning, and therefore it is not clear, like their saying: 'The nail tore the cloth' and its likes. And on the first way, the verse came in this reading, which is the fourth way from the ways of Al-Zamakhshari, and in it is an exaggeration that I have indicated. As for the second way, which is 'What is obligatory for you, you have made obligatory,' there is a consideration in that, as the obligation may be from one side without the other, and the obligation of Musa, peace be upon him, to the saying of the truth is of this type. As for the third way, it does not harmonize between the two readings. A fifth way has been mentioned: that 'on' means 'with,' and it was conveyed 'I threw on the bow' meaning 'I threw with the bow,' and it is a good and fitting way, and Allah knows best. It is supported by the reading of Abu: 'It is true that I should not say.' And it is the reading of Nafi, and 'It is true that I should not say,' and it is the reading of Abdullah, and 'It is true that I should not say,' and it is the reading of Ubayy. And in the well-known, there is a problem, and it is not devoid of aspects. One of them is that it may be from what is turned from the speech for the sake of avoiding confusion, like his saying: 'And the spears suffer from the red tips.' [You lied, by the house of Allah, when you attempted... the leaders of war do not yield nor do we relent.] It descended with cavalry, there is no leniency between them... and the spears suffer from the red tips. For Khadash ibn Zuhair, he says to his people: 'You lied, and by the house of Allah: in your claim of the possibility of reconciliation.' This is implicitly known from his saying 'when you attempted,' or he borrowed the lie for the error in assumption or opinion, meaning you erred in your practice of the groups coming to war for the sake of reconciliation. It seems that his saying 'you attempted' is distorted, and its original is with the sad and the ha, instead of the ain and the jim, and in any case, he omitted its noon for the sake of meter or for ease, and 'do not yield' is a description of the leaders. And I commanded the she-camel: 'Give her milk,' likening the pleasure of reconciliation to commanding the she-camel. In a way of stating, then he negated that and clarified it by saying: 'It descended with cavalry,' meaning among the companions of cavalry. And it is possible that the cavalry is a metaphor for the knights, or a metonymy for them. And it was narrated: 'And the cavalry will catch up,' so it is an addition to 'do not yield,' meaning: 'And the cavalry among them will hasten.' And leniency:

The reconciliation and the remainder of the people are hoped for their rectification, and the meaning is that their reconciliation is not hoped for. And 'wa tashqa' means that the spears become weary due to the [UNTRANSLATED-LATIN: al-dhaytara], and it is from the category of inversion, not from confusion. The meaning is: and the [UNTRANSLATED-LATIN: al-dhaytara] become weary from the spears. And [UNTRANSLATED-LATIN: al-dhaytar] is the large coward.

The plural of it is [UNTRANSLATED-LATIN: dhayateer], except that the 'h' is replaced by 'y'. And the red ones among the Arabs: it is a metaphor for the non-Arabs, because they describe beauty as green and ugliness as red. The meaning is: their [UNTRANSLATED-LATIN: dhayateer] become weary from carrying their spears. It is possible that the intended meaning is from the stabbing of our spears.

It is also possible that there is no inversion, and that he exaggerated in their size, so much so that the spears seem to become weary from their stabbing, but the first is the transmitted one.

And the meaning is: do not reconcile with them but we will fight them.

And its meaning: and the [UNTRANSLATED-LATIN: al-dhaytara] become weary from the spears, and it is necessary for me not to say, and this is the reading of Nafi. The second: that what is obligatory for you has become obligatory for you, so when the saying of the truth is obligatory upon him, he is obligated to say the truth, meaning it is necessary for him.

And the third: that [UNTRANSLATED-LATIN: haqiq] implies the meaning of eager, as it implied 'he reminded me' in the context of the book.

And the fourth - which is the most appropriate - is the most fitting in the nuances of the Qur'an: that Moses sweats [UNTRANSLATED-LATIN: 'an ya'raqa Musa'] in describing himself with truthfulness in that situation, especially since it has been narrated that the enemy of Allah, Pharaoh, said to him - when he said 'Indeed, I am a messenger from the Lord of the worlds' - you have lied, and he says: I am obligated to speak the truth, meaning it is obligatory upon me to be the one who says it and stands by it, and he is not pleased except with someone like me speaking it. So send with me the Children of Israel, let them go with me returning to the holy land which is their homeland and the birthplace of their fathers. This is because when Joseph, peace be upon him, passed away and the tribes perished, Pharaoh dominated their descendants and enslaved them. So Allah saved them through Moses, peace be upon him, and there were four hundred years between the day Joseph entered Egypt and the day Moses entered.