Exegesis of the saying of Allah the Exalted: “And We have certainly sent Moses with Our signs and a clear authority.”

Then He, the Exalted, said: Is this sentence affirmed by several affirmations? By three affirmations... This form often appears in the Qur'an It is said that this is a sentence affirmed by three affirmations: ... and the lam occurred in its answer, and qad.
Moses is the son of Imran, the best of the prophets of the Children of Israel, the greatest of them, and the most severe. He is among the most severe and strongest of the prophets. What indicates this to you is what he did before prophethood and what he did after prophethood. Before prophethood, he passed by a man from his people who was quarreling with a man from his enemy, so Moses struck him and killed him. This indicates his strength and severity. After prophethood, when he returned and saw that they had associated partners with Allah, he became extremely angry and threw down the tablets in which Allah had written the Torah. He threw them down; some said they broke. He threw down the tablets and grabbed the head of his brother Harun, who is a prophet among the prophets, sharing with him in prophethood: This indicates his strength and severity, peace and blessings be upon him. And this is from wisdom, because he was sent to the most stubborn people on earth, namely Pharaoh. Therefore, he confronted him with strength, saying to him: This is a strength that indicates his strength, peace and blessings be upon him.
Allah the Exalted also sent him to a stubborn people, namely the Children of Israel. Therefore, there is no people among the peoples, as far as we know, like the Children of Israel in stubbornness, aversion, and arrogance, to the extent that when fighting was written upon them, they said to Moses: “Go, you and your Lord, and fight. We are here sitting.” And if only they had stopped at that! “Fight. We are here sitting. We will sit on our mats and not move, and you and your Lord go and fight:” Therefore, it was from wisdom that this messenger be of this degree of severity, suitable for those to whom he was sent, namely Pharaoh and the Children of Israel.
And His saying: Our signs: The plural indicates that He was with multiple signs, and so it is. to the end of it. So he was given signs, the greatest, most severe, and clearest of which by sense is the sign of the staff. It is among the strange and wondrous physical signs of Allah. It was a staff with which he would drive his sheep, and he had other uses for it, and he would lean on it. When he threw it down, it became a great living snake that swallowed up everything before it. When he carried it, it returned to being a staff. When he struck the stone with it, water gushed forth. This staff is a sign from the signs of Allah, Mighty and Majestic. That is, reflect now and think about the multitude and variety of the ropes and sticks that the magicians threw down, and then he threw down this staff, and it began to swallow up everything they fabricated. And I am amazed: where is the belly that can hold these things? But the signs of Allah the Exalted dazzle the minds. Otherwise, you would say: how can a snake the size of a staff swallow up all the ropes and sticks they threw? Where do they go? We say: Do not ask where they go. You believe and have faith in this, and how it goes to Allah, Mighty and Majestic. And there is no objection that these things, when chewed, turned the large thing into a small thing.
Allah sent Moses with Our signs and a clear authority. Authority: Everything by which a person has power, meaning proof and strength. It varies according to the context. So authority for a father with his children in discipline is the authority of striking. Authority for those who are called to Allah the Exalted is the authority of clarification. Authority is also, for one who is debated, the authority of proof. It varies according to the places. The important thing is that whatever has power over others is authority.
And His saying: It is possible that it is from the intransitive verbs, and it is possible that it is from the transitive verbs. That is because the quadriliteral abana can be intransitive and transitive. You say: “I made the truth clear to him,” and you say: “The dawn appeared,” meaning it became clear and manifested. So it is a quadriliteral verb suitable for both transitivity and intransitivity. If someone asks: How can one verb be suitable for both transitivity and intransitivity? We say: Yes, it is suitable. The Arabic language is vast. A past tense triliteral verb can be intransitive and transitive. This is intransitive. This is transitive. So there is no objection that one verb is intransitive in one context and transitive in another context, and among that is abana. So, is His saying, Glorified and Exalted is He: Does it mean “clear” or “clarifying” (making clear) the truth? We look at which is more eloquent: “clear” in itself, or “clarifying” for another? The second, because the one that clarifies for another must necessarily be clear in itself. And on this basis, the word “clarifying” from the transitive verbs is more comprehensive and broader in meaning. And whatever is more comprehensive and broader in meaning is what is adopted. And we do not say that the second is left out, because the second is included in the first. Good.