Tafsir of An-Nazi'at 79:15

{Go} This is based on the implication of a verb of speech. In the reading of ‘Abdullah [ibn Mas‘ud], it is written as "that you go" (*an idhhab*), because a call contains the meaning of speech. [It is like saying] "Do you have an interest in such-and-such?" and "Do you have an inclination toward such-and-such?" just as you say: "Do you desire it?" (*hal targhabu fihi*) and "Do you desire toward it?" (*hal targhabu ilayhi*).

{To that you may purify yourself} Meaning: to that you may cleanse yourself from polytheism. The people of Medina read it as *tazzakka* (with assimilation).

{And I will guide you to your Lord} Meaning: I will direct you to the knowledge of Allah, alerting you to it so that you may know Him.

{So that you may fear [Him]} Because fear (*khashyah*) cannot exist without knowledge. Allah the Almighty said: {Only those among His servants who have knowledge fear Allah} (Fatir: 28)—meaning those who have knowledge *of Him*. He mentioned fear because it is the foundation of the matter; whoever fears Allah performs every good deed, and whoever feels secure [from His punishment] dares to commit every evil. From this is the saying of the Prophet (peace be upon him): "Whoever fears, travels by night; and whoever travels by night, reaches the destination."

{The greatest sign} This refers to the turning of the staff into a serpent, for it was the primary and original sign, while the other [the hand] was like an appendage to it. Because he used to protect himself from it with his hand, it was said to him: "Insert your hand into your garment." Or, perhaps it refers to both, but He made them one because the second is as if it were part of the first, being a follower to it.

{But he denied} He denied Moses and the greatest sign, calling them both a sorcerer and sorcery.

{And disobeyed} He disobeyed Allah the Almighty after he knew the truth of the matter and that obedience had become incumbent upon him.

{Then he turned his back, striving} Meaning: when he saw the serpent, he turned his back in terror. "Striving" (*yas‘a*) means he hurried in his gait. Al-Hasan said: "He was a flighty, light-headed man." Or, it means he turned away from Moses, striving and exerting himself in plotting against him. It is also suggested that it means "then he came forward striving," as you say, "So-and-so came forward doing such-and-such," meaning he began to do it. He placed "turned his back" in the place of "came forward" so that he would not be described as "coming forward" [in a positive sense].

{Then he gathered} He assembled the sorcerers, as in the verse: {And Pharaoh sent gatherers into the cities} (Ash-Shu‘ara: 53).

{And called out} In the place where they had gathered with him, or he ordered a herald to call out to the people regarding that. It is said he stood among them as an orator and said that great [claim]. According to Ibn ‘Abbas, his first statement was: {I have not known for you any god other than me} (Al-Qasas: 38), and the last was: {I am your most exalted lord} (An-Nazi‘at: 24).

{An exemplary punishment} This is an emphatic verbal noun (*masdar*), like "the promise of Allah" or "the coloring of Allah." It is as if it were said: "Allah punished him with the exemplary punishment of the Hereafter and the first life." *Nakal* carries the meaning of *tankil* (chastisement), just as *salam* carries the meaning of *taslim* (submission). It means drowning in this world and burning in the Hereafter. According to Ibn ‘Abbas, the "exemplary punishment" refers to his two statements: the last, which is his saying {I am your most exalted lord}, and the first, which is his saying {I have not known for you any god other than me}. It is said there were forty years between the two statements, and it is said twenty.