They mentioned regarding the number of the tablets, their essence, and their length that they were ten tablets. It was said: seven. It was said: two tablets, and that they were made of emerald brought by Gabriel, peace be upon him. It was said: from the layers of green jade and red ruby. It was said:

Allah commanded Moses to cut them from a solid rock, which He softened for him, so he cut them with his hand and split them with his fingers. And from Al-Hasan:

They were made of wood that descended from the sky containing the Torah, and their length was ten cubits. And His saying, 'of everything' is in the accusative case as a direct object of 'We wrote.' And 'as an admonition and a detailed explanation' is an apposition to it. The meaning is: We wrote for him everything that the Children of Israel needed in their religion from admonitions and detailed rulings. It was said that the Torah was revealed and it was seventy loads of camels, and its portion was read in a year, and only four people read it: Moses, Joshua, Ezra, and Jesus, peace be upon them. And from Muqatil: It was written on the tablets: 'Indeed, I am Allah, the Most Gracious, the Most Merciful, do not associate anything with Me, do not cut off the road, do not swear by My name falsely, for whoever swears by My name falsely, I will not purify him, and do not kill, do not commit adultery, and do not be undutiful to parents.' So take it, and we said to him: Take it, in reference to 'We wrote.' And it may be an alternative to His saying, 'So take what I have given you,' and the pronoun in 'So take it' refers to the tablets, or to everything, as it is in the meaning of things, or messages, or to the Torah. And the meaning of 'with strength' is with seriousness and determination, as the resolute messengers take the best of it.

That is, in it is what is good and better, such as retribution, forgiveness, victory, and patience. So command them to strive for themselves in adhering to what is more included in goodness and greater in reward, as His saying, 'And follow the best of what has been revealed to you from your Lord.' And it was said: they should adhere to what is obligatory or recommended, for it is better than what is permissible. And it may be intended: they should adhere to what they were commanded, without what they were prohibited from, as in your saying: summer is hotter than winter. 'I will show you the abode of the wicked' refers to the abode of Pharaoh and his people, which is Egypt, how it became desolate of them and they were destroyed for their wickedness, so that you may take heed and not commit wickedness like their wickedness, lest you be punished like their punishment. And it was said: the dwellings of 'Aad and Thamud and the generations whom Allah destroyed for their wickedness, in your passage by them in your journeys. And it was said: the abode of the wicked is the Fire of Hell. And Al-Hasan read: 'I will show you,' and it is a common dialect in Hijaz. It is said: 'I showed him such and such,' and 'I made him see it.' And the meaning is that it is from 'I kindled the fire,' as if the meaning is: make it clear to me and illuminate it for me to understand it. And it was read: 'I will inherit you,' and it is a good reading supported by His saying, 'And We inherited the people who were oppressed.' 'I will turn away from My signs those whose hearts are arrogant and forsaken, so they do not reflect on them nor take heed from them, being heedless and engaged in what distracts them from their desires. And from Al-Fudayl ibn 'Iyad: It was mentioned to us from the Messenger of Allah, blessings and peace be upon him: 'When my nation glorifies the world, the awe of Islam will be removed from it, and when they abandon enjoining what is good and forbidding what is evil, the blessing of revelation will be forbidden.' [[I did not find it in this form. Al-Hakim Al-Tirmidhi narrated it in his rarities from the hadith of Abu Huraira similarly, and added: 'And when my nation competes with one another, they will fall in the eyes of the people.' He mentioned it in the seventy-fifth of the hundred, and in its chain is Al-Bakhtari ibn Ubayd. And he is weak.]] And it was said: 'I will turn them away from nullifying it even if they strive as Pharaoh strived to nullify the sign of Moses, by gathering the magicians for it, but Allah willed nothing but the elevation of truth and the downfall of falsehood.

I will turn them away from it and from mocking it and belittling it. And calling it magic by their destruction. In it is a warning to those addressed about the consequence of those who turn away from the signs due to their arrogance and disbelief in them, so that they do not become like them and follow their path without truth in it. There are two opinions: that it is a state meaning they are arrogant without justification, because arrogance with truth belongs only to Allah. And that it is a connection to the act of arrogance, meaning they are arrogant with what is not true and what they are upon in their religion. And if they see every sign of the signs revealed to them, they will not believe in it. Malik ibn Dinar read: 'And if they see' with the 'ya' pronounced. And it was read: the path of guidance and guidance and the right guidance, as they say: sickness and sickness and ailments. How foolish is the one who traverses the wilderness; if he sees a straight path, he turns away from it and leaves it, and if he sees a treacherous, perilous path, he takes it and follows it. The one who acts like that in his religion is foolish. That is in the nominative or accusative case, meaning: that turning away is due to their denial or Allah turned them away because of it. And the meeting of the Hereafter may be from the addition of the source to the object, meaning: and their meeting the Hereafter and witnessing its conditions, and from the addition of the source to the circumstance meaning: and the meeting of what Allah promised in the Hereafter.