And Musa chose his people, meaning from his people. He omitted the preposition and connected the verb, like his saying: "And among us is he who was chosen, the men of generosity." The meaning is: and among us is he whom the people chose from among the men. The word 'men' is in the accusative case due to the removal of the preposition. 'Generosity' is a distinguishing feature to clarify the direction of the choice. 'And existence' is conjoined to it, meaning when the winds blow, a metaphor for the onset of winter, when the fierce winds stir things up. And when the time of scarcity arrives, how about in summer? It is said he chose from twelve tribes, six from each tribe, until there were seventy-two. He said: let two men remain behind you. They disputed, and he said: indeed, for the one who stayed behind is like the reward of the one who went out. So Kalb and Yusha stayed behind. It was narrated that only sixty of our elders were chosen. So Allah, glorified and exalted is He, revealed to him to choose ten young men. He chose them, and they became elders. It is said they were young, not exceeding twenty, and did not surpass forty, having shed ignorance and youth. Musa commanded them to fast, purify themselves, and cleanse their clothes. Then he took them out to Mount Sinai to meet their Lord. His Lord commanded him to come with seventy from the Children of Israel. When Musa drew near to the mountain, a column of cloud descended upon him, covering the entire mountain. Musa approached and entered it, and he said to the people: draw near. So they drew near, and when they entered the cloud, they fell prostrate. He heard Him speaking to Musa, commanding and forbidding him: do this, and do not do that. Then the cloud lifted, and they approached him. They requested to see, so he admonished them and rebuked them and disapproved of them. They said: O Musa, we will not believe you until we see Allah openly. He said: My Lord, show Yourself to me, wanting them to hear the response and the disapproval from Him. He was answered: You cannot bear to see Me. The mountain trembled, and they fell unconscious. When they regained consciousness, Musa said: My Lord, if You had willed, You could have destroyed them before me and me as well. This is a wish from him for destruction before seeing what he saw of the consequence of requesting the vision, as one who regrets a matter says when he sees the bad outcome: if Allah had willed, He would have destroyed me before this. Will You destroy us for what the foolish among us have done? Meaning, will You destroy us all? He means himself and them, for he only requested the vision to rebuke the foolish, while they requested it foolishly and ignorantly. It is nothing but Your trial, meaning Your test and trial when You spoke to me and they heard Your words. They inferred from the words the vision, making a false inference, until they were led astray and went astray. You lead astray whom You will by it and guide whom You will. You lead astray the ignorant who are not firm in knowing You, and You guide the knowledgeable who are firm in the firm saying. And this was made a leading astray from Allah and guidance from Him, because their trial was a cause. For they went astray and were guided, so it is as if He led them astray by it and guided them broadly in speech. You are our protector, our Lord, managing our affairs. And write for us and establish for us and decree for us in this world goodness, well-being, a good life, and success in obedience. And in the Hereafter, Paradise. We turn to You, we repent to You. 'Hood' refers to those who return and repent. 'Hood' is the plural of 'haad', which means the penitent. And for some of them: O rider of sin, repent, and prostrate as if you are a repentant. This is for al-Zamakhshari, who likened his persistence in sin to the persistence of a rider on his mount. 'Hood' refers to those who repent and return. 'Hood' is a command from Him, repeated for emphasis. Then he said: and prostrate as if you are a repentant, likening him to it for the frequency with which he bows his head to the ground, not in haste. The meaning is: prostrate often. Abu Wajrah al-Saadi read: 'We turn to You', with a broken 'h', from 'haada' meaning to move and incline. It can imply two things: it could be constructed for the doer and the object meaning we moved ourselves towards You and inclined, or we moved towards You and inclined, assuming: we did, as in saying: I visited you, O sick one, with a broken 'ain', meaning I did from visiting. It is permissible: I visited with a slight nasalization.

I promised, with the sincerity of the letter in the one who said: 'Return the sick person.' And the saying of the saying. And it is permissible in this language that هُدْنا with the letter is our action from هاده يهيده عَذابِي from its state and description that I strike with it whom I will, meaning whom it is incumbent upon me in wisdom [UNTRANSLATED-LATIN: 'qawl'] to punish him, and there was no room for pardoning him due to it being a corruption. As for My mercy, from its state and description, it is vast and reaches everything. There is no Muslim or disbeliever, nor obedient nor disobedient except that he is in My grace. And Al-Hasan read: 'from the one who does evil, from the evil.' So I will write this mercy as a special writing from you, O Children of Israel, for those who will be in the end of time from the nation of Muhammad, blessings and peace be upon him, who believe in all Our signs and Our books, not disbelieving in any of them, those who follow the Messenger whom We have revealed to with a book specific to him, which is the Qur'an, the Prophet, the possessor of miracles, whom they find his description, those who follow him from the Children of Israel, written with them in the Torah and the Gospel... And He makes lawful for them the good things, what has been forbidden to them from good things, like fats and others. Or what is good in the law and ruling, from what the name of Allah has been mentioned upon it from the sacrifices, and what his earnings are free from unlawful gain. And He prohibits for them the filthy things, what is considered filthy like blood, carrion, and the flesh of swine, and what has been dedicated to other than Allah or what is filthy in ruling, like usury, bribery, and other hidden gains. The burden: the weight that burdens its owner, meaning it restrains him from movement due to its heaviness, and it is a metaphor for the heaviness of their obligation and its difficulty, such as the condition of killing souls for the validity of their repentance. And likewise the shackles, a metaphor for what was in their laws of difficult matters, such as: the ruling of retribution, whether intentional or accidental, without the law of blood money, and the cutting off of wrongful limbs, and the borrowing of a place of impurity from skin and cloth. And the burning of spoils, and the prohibition of veins in meat, and the prohibition of the Sabbath. And from 'Ata: the Children of Israel, when they stood to pray, wore sackcloth and tied their hands to their necks. And perhaps a man would pierce his collarbone and put a chain in it and bind it to the post to restrain himself for worship. And it was read: their burdens, in the plural. And they honored him and prevented him so that no enemy could overpower him. And it was read with ease. And the origin of honor: prevention. And from it is the ta'zir for striking without the limit, because it is prevention from returning to the ugly. Do you not see the naming of the limit, and the limit is prevention? And the light is the Qur'an. If you say: what is the meaning of His saying 'It was revealed with him' and it was only revealed with Gabriel? I say: its meaning is revealed with his prophethood, because his prophecy was accompanied by the Qur'an, being supported by it. And it is permissible to relate to 'follow.' That is: and follow the Qur'an revealed with following the Prophet and acting according to his Sunnah and what he commanded and prohibited. Or follow the Qur'an as they followed it, accompanying it in following it. If you say: how does this answer apply to the saying of Moses, peace be upon him, and his supplication? I say: when he prayed for himself and for the Children of Israel, he was answered with what is implicit in reproaching the Children of Israel for their permissibility of seeing Allah, the Most High, and for their disbelief in the great signs of Allah that He performed by the hand of Moses, and he alluded to that in His saying: 'And those who believe in Our signs.' And I want the listening of the descriptions of their descendants who believed in the Messenger of Allah, blessings and peace be upon him, and what he brought, like Abdullah ibn Salam and others from the people of the two scriptures, as a kindness to them and encouragement for the sincerity of faith and good deeds, and that they be gathered with them and not be separated from them and their descendants by the mercy of Allah [UNTRANSLATED-LATIN: 'rahmah'] which encompasses everything.