And since their joy in him - with what he possesses of beauty, awe, and majesty - necessitated that they compete in his matter and exaggerate in his price, Allah, the Most High, informed that they did not do that so that he would know that all his matters are on a single pattern in their breaking. So He said: ﴿And they sold him﴾, meaning the caravan persisted and continued in their secrecy regarding him as a commodity until they sold him to the Aziz. And for the meaning of persistence, it was expressed with 'shara' instead of 'ba'a'. It can be that 'shara' means 'they bought', that is, the caravan bought him from his brothers ﴿for a price﴾ which is the substitute of gold or silver. It may also be said regarding something else, likening it to it ﴿as a cheap price﴾, meaning little. The root of 'shara' - with its three patterns: shara, shayara, and risha, and with its six structures: shawra, sharuwa, washara, wirsha, rashawa, and rawasha, and with its three hamzated forms: arasha, ashar, and rash'a - revolves around persistence, which is the continuation in spreading. It is necessary to clarify that matter, and it requires strength at times and weakness at others. So from the unrestricted: 'I bought the thing', meaning I possessed it through sale, and 'I bought it', meaning: I removed my ownership from it by it. Likewise, I bought in both of them, and the noun 'shira' with elongation and it is shortened, so persistence and spreading occurred sometimes by removal and sometimes by acquisition. And everyone who leaves something and holds onto another has indeed bought it, and 'musharata' - means he sold him, and 'sharwa' the thing: its like [is] with a waw [substituted] from a ya, as if it is taken from the substitute of the sold because he seeks in it the similarity, and it is broader than what has no like. And 'shara' (p-38) the lightning: it flared, and Zayd: he became angry and persisted until his anger flared, and the horse in its running: it is intense, and the man persisted: he continued, and the lightning: it flashed, and 'musharata': the hint [and the argument -] and the sale, and 'shariyya' - like 'ghaniyya': the way and the nature, and this is as if it is the root of the meaning from which its branches branched out, because the nature is a presumption of persistence. And 'shara' the garment and the meat and the milk: he spread it, meaning he placed it on a surface or otherwise spread for it to dry, and 'shara' so-and-so: he mocked him or forced him, as if he persisted with him until he overcame him, and 'shara' by himself from the people: he advanced among their hands and fought for them, or to the sultan and spoke for them, and 'shara' - like 'ala': the mountain - for its spreading upwards, and the road - for the spreading in it, and a road by Salma, abundant with lions, and a mountain in Tihama, abundant with beasts - for their spreading in it or because the cover in it is the strongest of people and the most persistent, and a mountain in Najd of Tayy. And the direction, and he extends, and 'asharah': he filled him, and inclined him - for what is necessary from spreading in it, and 'ashra' the camels: they split their joints, meaning their wool, and 'between them': he incited, and 'shara' the camel in its running; it hastened, (p-39) and 'shara' the horse [in -] its bridle - if he pulled it, and 'shariyya' like 'ghaniyya': from the women who give birth to females, as if it persisted in inclination with its nature: femininity, so it persisted in it, or it returns to the weakness necessary for need, and the buyer: a star for its shining, and a bird - for its shining with its wing and spreading, and 'ashrawri': it became disturbed, and 'shara' the bridle of the she-camel: its disturbance increased, it is from the spreading and from the weakness, and 'ashtarat' the matters: they intensified and grew, and 'shara' his skin: small red blisters afflicted him, which usually occur suddenly and intensify at night, as if they were named for their spreading in all the body and their strength. And 'tasharrah' the people: they dispersed, and 'tasharrah' the clouds: they scattered, and 'shara': the plant of the colocynth or the colocynth itself, and the palm grows from the seed, as if it is for its growth without a human cause, persistent, and the 'sharayin' from the trees of the bows, as if it is for its strength and spreading the arrows when they are shot from it, and one of the 'sharayin' for the throbbing veins, for its strength and spreading; and 'shiyar' - with the kasra: the day of Saturday, because it [is the first day -] in which the creatures were initiated (p-40) so it is as if they spread from it; and the feathers - with the kasra - from the bird is known like the 'rashi' - because it is spread over all its body, and it has the power of spreading whenever it wishes, and it is the reason for its goodness and strength in spreading in the air, and from it the feathers and the raish: the splendid clothing, and the fertility and livelihood, and the one with feathers: a plant like the qaysum, and 'rasha' the friend: he fed him and gave him drink and clothed him and improved his condition, and both feathers - like 'hayyin' and 'hayyin': abundant foliage, and the feathers - moved: the abundance of hair in the ears and face, and 'murayyash' - like 'mu'azzam': the lean camel, and 'rasha' the arrow: it flew, meaning it stuck the feathers on it when it flew, so it had thereby the power of spreading, and a spear that is 'rashi': a low sound likened to feathers in weakness, and 'murayyash': the weak strong man, and it is also: the cold that is patterned, for its coloring like feathers, and it is also: the little meat, and a 'murayyasha' she-camel: little meat, for that is stronger for her in (p-41) running, and 'murayyash' also: the litter repaired with the back, for that is the reason for its strength, and it is for him like feathers and tendons, and 'shuwar' and 'shurata' and 'sharata': beauty and elegance and appearance and clothing and fatness and adornment, and 'ishtashara' so-and-so: he wore a good garment, as if it is from the feathers, and because they are usually accompanied by persistence and spreading, and 'ishtasharat' the camels and took their way: they became fat, and the way - with the kasra: the place where the animals are exhibited, and 'sharaha': he pleased her, meaning he spread with her to strengthen for what is intended from her, and 'shara' the honey and consulted him: he extracted it from the hive - for exaggeration in that, and 'sharaw' - the beginning of the ra with a fatha and it is broken: the honey, and the way: what he shared with him, and what the animal left of its fodder - is borrowed, as if he likened it to what remains of the sharing of honey which is not taken into account, or its origin: 'nishwar' - with the noon, so the meem was replaced from it for their proximity, so if that is the case, it is spreading, and 'shuwar' - triangular: the household goods, for its spreading in it, and the male of the man and his private parts and his anus, for what spreads from each of them, and 'shawar' with so-and-so: he did to him an action he is ashamed of, as if he persisted in that until he cut off his spreading in apologizing, and 'tashawwar' the man: he became shy, (p-42) as if he is compliant to 'shawar'tu him, and 'shara' to him: he gestured as if he indicated - for the spreading of what he indicated, and he indicated the fire: he raised it, [and -] 'shawaran': the safflower - for its shining, and a mountain near the city of Aqeeq, in it is much water from the sky, for its strength in holding it and the strength of whoever resides in it with it for spreading in it, and 'khayl' shiyar: fat and beautiful, and 'shurata' - with the dhamma the she-camel is fat, for its strength in spreading, and with the fatha: the shyness, for its spreading and elevation, and 'ashart' to him with such: I commanded him for spreading in speech before the indication for the occurrence of the opinion, and the name: the consultation, or it is from the indication which is the movement of the hand or the eyebrow and the like towards what is indicated, and 'al-rashwah' - triangular: the bribe, and 'raashahu': he gave it to him, so he spread it for the action, and none does that except one who persists in the matter, and it can be referred to weakness, and 'ra'ish': the ambassador between the briber and the bribed, and 'istirsha': he sought the bribe, and 'al-fasil': the request for suckling, and 'arshiyat' of the pumpkin and colocynth: their threads, (p-43) for their spreading, and he likened it to 'risha' - with the kasra and elongation, which is the rope, and 'rish' like 'ghina', the 'fasil' and the camel stands and the shepherd shouts: 'arshu' [arshu -], or 'arshi' 'arshi', so he rubs its 'khawran', meaning its 'mibar' with his hand, so it runs, and Ibn Faris said: and 'khawran': the passage of dung in the animal, and 'arsha': he did that, and the people in his blood: they shared, for that is spreading, and with their weapons in it: they drew it, and 'al-rashata': a plant that is drunk for walking; and from its hamzated form: 'rasha': he gathered, and there is no entrance from the one preparing for copulation, and in it is also spreading, and 'rasha'at' the doe: she gave birth, and 'al-rasha' - with the movement is a name for the doe when she is strong and walks with her mother, so at that time she is fit for spreading and persistence in running, and 'al-rasha' also: a tree that rises above the height, and a plant like the qarnuwa, with the qaf, as if it is very sharp, so it is likened to persistence, because the qarnuwa is tanned with it - this is the end of the hamzated.

And he sharpened the wood with the saw - it is not hamzated, a language in: he sharpened it - when he split it into two or more. And 'washr' also means: the defining of a woman's teeth and refining them. It is from strength and brightness and separation. And the 'mu'tashirah' is one that asks to be done with that. And 'muwashir' of the arms - and he hamzes: the making, because his arms are like the sawed ones in grooves. And from its hamzated form: 'ashir' - with a kasrah, meaning to be merry, meaning to despise the character and treat them with the treatment of one who belittles them, so he wronged them and persisted in his arrogance. And a 'mu'ashir' camel: is active. And he sharpened the teeth: securing them - likening them to the teeth of the saw which cuts the wood and similar things quickly. So it is like the act of stubbornness - the hamzated form has ended. And 'warsha' the food: to consume it and eat it eagerly and greedily, and to covet and regret for the delicacies of matters, because that does not happen except from persistence and stubbornness. And 'warsha' so-and-so with so-and-so: he enticed him. And 'warsha' upon them: he entered while they were eating and did not leave. And 'warsha' is the name of something made from milk, because it spread from its original creation. And 'warsha' - with the movement: is pain in the abdomen, and like 'katif': the active light one from camels and others, and it is beauty. And 'tawresh' is the act of stirring up, and 'wirshan' is a bird. And from its hamzated form is 'arsh', which is the blood money, because he enters into seeking it and being pleased with it and he engages most in its matter. It is also the bribe. And what the defect has diminished from something - he said in the dictionary, because it is a cause for the 'arsh' and the dispute, and between them is 'arsh', meaning a difference and dispute. And 'arsh' is temptation and giving, because the giver overcomes himself, so it is as if he disputed with it until he prevailed over it. And 'arsh' is character, because it is the origin of stubbornness. It is said: I do not know which 'arsh' it is? Meaning which character. And 'ma'arush' is the created one. And 'arish' - like 'sahib': a mountain - the hamzated form has ended. And 'rawsh' is much eating, and little eating - is the opposite. And 'fahw' is from persistence and weakness which may arise from persistence with its similarity to feathers. And a 'jamal' that is 'rash': has much hair in the ear. And from 'tabyin': he showed the beast - when he rode it at the presentation to its buyer, and he looked at how its journey is, meaning its walking, or he examined it to see what it has. And similarly the community. And the male consulted the she-camel: he looked at it to see if it is pregnant or not. And he consulted the matter of so-and-so: he clarified. And the one who seeks advice: is one who knows the barrier from others, and he returns to persistence, because if it were not for it, he would not have known the matter. And from weakness: he bribed him: he favored him and flattered him. And he 'tarashahu': he did not leave him. And indeed, you are one who seeks to please so-and-so: obedient to him [following] his pleasure, and it is from the bribe. And a 'jamal' that is 'rash': is weak in strength, and similarly a 'rumh' that is 'rash', and it is beauty. And illness weakened him: it made him weak, as if it is from feathers. And all of that returns after reflection to persistence - and Allah knows best.

The root of 'bakhisa' in every arrangement from 'bakhisa', 'khabisa', 'sabakha', and 'sakhaba' revolves around the concept of scarcity. It necessitates taking with the hand: 'bakhisat hu haqqahu' means it diminished his right, making it less than it was. 'Al-bakhis' refers to the popping of the eye; it is a specific type of deficiency. 'Al-bakhis' also refers to land that grows without irrigation, as if it is due to the scarcity of what grows in it compared to irrigated land. 'Al-bakhis' means tax, and 'sabbakhtu 'an fulan' means I alleviated from him. 'Al-sabkha' is a salty land, due to the scarcity of its growth and benefit. 'Sabbakhat al-qutn' means when it was cut, it became few in number. 'Al-tasbikh' is what falls from the feathers of the bird due to its deficiency. 'Al-tasbikh' also refers to deep sleep, due to the deficiency of its owner and the lightening of what he has of weight. From this is 'al-khabas', which is taking with the hand - it is necessary for scarcity. Hence, it was said about the lion: 'al-khabis' for its taking what it wants with its paw. 'Al-sakhab' is a necklace made of cloves that has no gem or pearl in it.

Since 'al-bakhis' is the little deficiency, He replaced it - to emphasize the meaning, to ridicule their opinion, and to express astonishment at their condition - with His saying: 'dirahim' meaning not 'dinar', 'ma'dudah' meaning it is worthy of being counted, because its abundance does not make that difficult. It was narrated from Ibn Abbas, may Allah be pleased with him, that it was twenty dirhams. 'And they were' means being is like a natural disposition 'in it' meaning specifically without the rest of their belongings, seizing the opportunity in it before it is recognized by them and taken from their hands 'from the ascetics' meaning the completeness of asceticism until they turned away from it and sold it for what was trivial. Asceticism is turning away from desire for something in favor of what is better than it for the ascetic. This indicates that the pronoun refers to the caravan, as the state of his brothers in his matter is above asceticism by stages. If it were for them, it would have been said: 'and they were among those who were distanced from him' or 'those who hated him', and similar to that.