And when it was established that they have neither hearing nor sight, it was established that they have nothing. He said: ﴿Those﴾ meaning the distant and detestable ones ﴿who have lost themselves﴾ meaning: by neglecting the original nature which is the ease of submission to good and the difficulty of submission to evil. And when the incapable person might benefit from someone who serves him, thus gaining strength after weakness and energy after incapacity, he negated that by saying, returning to the negation of benefit from those who excused them initially (p-259) in the best manner: ﴿And what they used to invent has gone astray from them﴾ meaning: a state they were created upon, so they do not cease from it. ﴿They fabricate﴾ meaning: they deliberately lie about what they claimed regarding being deities. And there is no doubt that whoever loses himself and loses it for the sake of claiming that he is a partner to his Creator and the like is the most at a loss of people. Therefore, he said: ﴿No doubt﴾ meaning: certainly ﴿that they﴾ meaning: these who have gone to extremes in denying the Hereafter ﴿in the Hereafter﴾. And when the situation was deserving of exaggeration in describing them as losers, he repeated the pronoun and said: ﴿They are﴾ meaning: specifically ﴿the most lost﴾ meaning: those who are most in loss compared to anyone who can be described as a loser. And the miracle is: the impossibility of achieving the intended meaning with what cannot be accomplished with it; and the multiplication is: the increase beyond the measure with something like it or more; and the ability is: the strength by which the limbs submit to action. As for "no doubt," the scholars of Arabic have differed in its interpretation. Al-Radi said in the explanation of Al-Hajibiyyah and Al-Burhan for Al-Safaqisi in his grammar: what is the outcome of it: and the predominant after "no doubt" is the opening, meaning in "that". So: "no" is either a rejection of the previous statement - according to what is the doctrine of Al-Khalil - or it is an addition like in "I do not swear" because in "doubt" there is a meaning of swearing, and it is a past verb according to Sibawayh and Al-Khalil combined with "no", and Sibawayh made it a verb meaning "true", so "that" is its subject. It was said: "doubt" means "true", and "that they" is its news. Al-Kisai said: its meaning is: there is no repulsion and no prevention. And from Al-Zajjaj that it is not compounded, and there is no negation of what was said that they have idols that benefit them. And "doubt" - a past verb meaning "to gain" and its subject is implied, expressed by their action, and "indeed they" is its object. And Al-Farahidi said: it was originally a word meaning "there is no doubt and no way", because it is narrated from the Arabs "no crime" - meaning with a dam followed by a sukoon, and the verb - meaning thus, and the verb - meaning moved, they share in the sources like guidance, thunder, and stinginess. And "doubt": the cut, meaning there is no cut from this as there is no way meaning there is no cut, so it became frequent and was used until it became meaning of swearing. Therefore, it is answered with what is answered with swearing, so it is said: "no doubt I will come to you", and "no doubt you are standing", and whoever opens, let him look at the origin of "no doubt" as we say: "there is no way we will do this and that you will do", meaning: from "that" and from "that you will do", and whoever breaks, let it be for the meaning of the incidental swearing in: "no doubt" - it has ended. So its interpretation as the cut was looked at from the fact that the root of "doubt" particularly revolves around the cut, and the best interpretation of it is by assumption looking at what the root revolves around in whatever order it may be - from "doubt" [and "jump"] and "stoning" and "to mix" and "to flow" and "to merge", and I made it thus because they said: "doubt the palm": he estimated it, and "he estimated the palm" also: he estimated it, and "stoning" - if he assumed, and "the flow": the mind, and it is necessary for the assumption to ignite the mind and from it the spark of fire, and "the body" for the land is the severe cutting, and it is also necessary for the assumption to gather thought, and from it the spark for the heart and everything that resembles it in gathering, and from it the body with the kasrah is the body because it is in regard to all of it, and the sound or its loudness because it gathers in it the throat for its cutting, and it is also necessary for the gathering the greatness, and from it "he became great" - if he became great, (p-260) and the gathering is like a leader: the gathering of the people, and from the gathering is ostentation and reason, so purity arises from it, and from it ﴿a flame of fire﴾ [Al-Rahman: 15] meaning: there is no smoke in it, and from it "his color has become clear": pure, and from the gathering the flow - with the movement, which is that he fills his stomach with water and does not quench his thirst, and the gain, "he gained for his people" - if he gained, and from it the sin because it is a specific gain, and it can also be from the cut because it cuts its owner off from good, and it is also necessary for the gathering [the concealment] and from it "the night concealed" - the crescent was concealed in it, and the flow for what is in the bellies of the pregnant camels and sheep, or he makes this from what is necessary for the soul of the assumption from concealment, and from the gathering the thinness, "he concealed the horses": he made them thin, and a thin sheep: emaciated, and it is also necessary for the gathering the hardness and the completion, and from it a complete circle like a majority: complete, so the separation arises, and from it the night has become dark: it has gone, and the sons of the gathering like a leader: the night and the day, or it may be that this is from the necessities of the cut as will come; and from the gathering the stoning which is the friend and the companion, and the assumption is necessary for the separation between things, and from it the flow of the palm for its harvest; and the spark: the pebble, so the absolute throwing is necessary, and the throwing arises with the sparks, which are the stones, and the killing arises for the stoned, and it also returns to the soul of the cut, for it is the cutting of the soul from what it was upon, and the throwing and the blame are necessary for the separation; and the throwing like a cloud: the heads of the spear for the separation of some from others, and the flow with the opening is throwing the bird its prey, and it is necessary for the assumption [the exaggeration in the view, so the exaggeration comes in the words and the resolve, and from it the spear for the one who stretches his neck in the journey of the camels, and he hastened: he rushed in the journey, and it may be necessary for the assumption] the confusion, and from it a confused speech like a majority: it cannot be stopped at its reality, so it is necessary at that time the sin, corruption, anxiety, and turmoil, and from it he made the covenant: he did not fulfill it, meaning: he made it flowing and shaking, and upon the turmoil revolves the root of "to flow" particularly in this arrangement, or the shaking: the corruption of lines after they have been written, and it is necessary for the assumption the mixing, and from it the color for it cannot be free from a mixture, and the blood has stuck to it: it adhered, and the crime: the belongings of the shepherd, or it is from the gain, and the gathering like pomegranate: the fish; and the flow: the place of grazing, and it has been known from this that all the movements of the root revolve around the turmoil which is evident in the non-mind, and as for in it, the mind is estimated by the turmoil of the opinion because the rational person whenever he reflects, what was closed opens for him, so he turns to it. So when this appears, it becomes clear that the meaning of "no doubt" is that they have no assumption nor turmoil in that they are, and the negation of the assumption in such a context is a negation of all that opposes it except for the knowledge which is in the meaning of the cut, as when it is said: there is no doubt in such and such nor doubt, thus it becomes clear that their interpretation of it as: "truly" is an interpretation of the meaning of the two words combined; for when the assumption is negated in such a context, certainty and the cut are established, and to it returns the interpretation of Sibawayh without truth because he wants - and Allah knows best - that there is no relation, and its subject in origin is negation, so it is a negator of the opposite of what it has entered upon, so it is as if it were said: "true" and it has been established that they are thus and all that opposes it has been negated, so this is a way of it being a confirmed connection, and close to that is what has been said in "Indeed" like: "Indeed Zayd is standing", meaning: that Zayd is standing, it is nothing except like that, so it has become clear that the negator like that is confirmed - and Allah is the Grantor of success.