Continuation of the commentary on Tafsir al-Jalalayn: ((And a believing man from the family of Pharaoh said)) It was said

And on this basis, it is permissible that "from the family of Pharaoh" is a circumstantial phrase, and "concealing his faith" is a circumstantial phrase. It is also permissible that "from the family of Pharaoh" is a second attribute, and "concealing his faith" is a circumstantial phrase. It is also permissible that "from the family of Pharaoh" is a second attribute, and "concealing his faith" is a third attribute, meaning he hides it from Pharaoh and his people The interrogation here is for denial, meaning how would you kill a man who has not brought anything except that he says, "My Lord is Allah"? This is like His saying, the Exalted: .
And his saying: that this is a source particle based on the assumption of the lam, and for this reason the exegete assumed it by saying: "meaning because

He says:

يقول

" and on this basis, the particle "that" is the one from which the lam of causation has been removed, meaning by his saying "My Lord is Allah," he means that his Lord is Allah, not Pharaoh, while they consider their Lord to be Pharaoh.
"

while he has brought you clear proofs

وقد جاءكم بالبينات

[Ghafir 40:28]

with the manifest miracles

from your Lord

من ربكم

" He has come to you with the clear proofs: The "ba" indicates accompaniment, and "al-bayyinat" (the clear proofs) is an attribute for a described noun that is omitted, and its estimation is "the verses," contrary to the author, meaning he came to them with the clear proof verses, meaning the manifest ones that indicate with decisive proof that he is a prophet. This is called by the logicians "sabr wa taqsim" (suspension and division), because Moses is now either truthful or a liar, and there is no rank between truth and falsehood, because he claims to be the Messenger of Allah, so either he is truthful in this or he is a liar. In any case, it does not harm you to believe him, and for this reason he said: meaning the harm of his lie is upon him, and Allah will bring upon him disgrace and shame if he lies about Allah. Allah, the Exalted, said: And there are many verses in this meaning, that Allah, the Exalted, will expose his secret and reveal his lie, so his lie will be upon him. So now the danger is upon him if he is a liar and you will be safe, and the danger is upon you if he is truthful and he will be saved. This is undoubtedly part of his complete advice, that the man descended with the family of Pharaoh to this level of descent; he did not say that he was truthful, even though he believed in him, but this is from the category of descent (in argument). And here he said: and he did not say, "Will you kill Moses," to distance the suspicion from himself so that no one would think that he knew Moses and was defending him out of knowledge, but he used the indefinite "a man" to obscure the matter and intensify his concealment. Yes.
Does this explanatory clause refer to Moses or to Pharaoh? We say it is suitable for both. Whoever is a transgressor and a liar, Allah does not guide him. This description applies to Pharaoh, for he is a transgressor who exceeds the limit, a liar who claims what is not his, saying: and he lied in that, so he is a transgressor and a liar. Likewise, in the context of argumentation and descent, it applies to Moses if he were a liar, for he would be a transgressor who exceeds the limit, claiming the message while being a liar, and likewise a liar because he claimed what is not true. In any case, the clause here is suitable to apply to Pharaoh, and it applies in reality, or to Moses from the category of descent with the opponent.