And He will leave you is an addition to 'to cause corruption' because if He leaves them and does not prevent them, and that leads to what they call corruption and to leaving him and leaving his deities, it is as if He left them for that. Or it is an answer to the question with the conjunction 'and' just as it is answered with 'so', like the saying of Al-Hutay'ah: 'Was I not your neighbor and is there between me ... and you affection and brotherhood.' [Refer to the explanation of this evidence in the first part, page 578, if you wish, the corrector said.] The accusative is implied with 'that', its meaning being: 'Is there from you the leaving of Moses, and is his leaving you and your deities?' And it has been read: 'And He will leave you and your deities' in the nominative as an addition to 'Will you leave Moses?' meaning: 'Will you leave him and will He leave you?' It means: 'You grant him that.' Or it may be an independent statement or a condition meaning: 'Will you leave him while He leaves you and your deities?' And Al-Hasan read: 'And He will leave you' in the jussive, as if it were said: 'They will cause corruption.' Just as it has been read: 'And I will be among the righteous' as if it were said: 'I will believe.' And Anas, may Allah be pleased with him, read: 'And we will leave' with the pronoun and the accusative, meaning: 'He will turn us away from your worship, so we will leave it.' And it has been read: 'And He will leave you and your deities,' meaning: 'Your worship.' It has been narrated that they said this to him because six hundred thousand souls agreed with the magicians on faith, so they intended by corruption in the land that and feared that they would be overpowered in the kingdom. It is said that Pharaoh made idols for his people and commanded them to worship them as a means of drawing closer to him, just as the idol worshipers worship idols, and they say: 'So that they may bring us closer to Allah.' That is why he said: 'I am your most high lord.' 'We will kill their sons,' meaning: 'We will return upon them what we had previously afflicted them with, the killing of the sons, so they may know that we are upon what we were of dominance and oppression, and that they are oppressed under our hands as they were, and that the dominance of Moses has no effect on our kingdom and control, and so that the common people do not imagine that he is the newborn about whom the astrologers and the soothsayers informed of the downfall of our kingdom at his hands, which would discourage them from obeying us and invite them to follow him, and that he is expected afterwards.