And when this reason that Yusuf, blessings and peace be upon him, commanded, which is the reminder of the cupbearer, ceased, Allah, glorified and exalted is He, stirred up a reason by which He would execute what He intended of his leadership. He decreed it by the prostration of those indicated by the stars, and He said, indicating that: ﴿And the king said﴾, and he is a capable person, with vast authority over governance and management, for his court, which consists of sorcerers, priests, diviners, and wise men. He confirmed it so that he would know that he is right in his words without being tested: ﴿Indeed, I see﴾. He expressed it in the present tense as a narration of the state due to the severity of what astonished him from that: ﴿Seven fat cows﴾, and fatness is the increase of the body from meat and fat. ﴿Seven lean ones﴾ [meaning] cows ﴿that devour them﴾, and leanness is the dryness of thinness. "And indeed, I see" seven.

And when the interpretation of the dream was drought, famine, and hardship, he added the number to the gathering of scarcity, contrary to what was in the context of multiplication in his saying: ﴿It produced seven (p-99) ears of grain﴾ [Al-Baqarah: 261]. He said: ﴿Green ears﴾, "And indeed, I see seven ears" other dry ones, the green overtook them, and it is as if he omitted this for the indication of the lean; and the ear of grain is a plant like a reed that carries orderly grains. It is as if it was said: So what happened? It was said: The king said: ﴿O assembly﴾, meaning the noble dignitaries whose appearances fill the eyes and whose hearts are informed of their merits and deeds. ﴿Advise me﴾, meaning respond to me and clarify for me as a generosity from you with strength and sharp understanding.

And when his intention was that they do not stray from the answer about the purpose nor distance themselves from it, he expressed what the circumstance understands, saying: ﴿In my dream﴾. And he prevented them from speaking without knowledge [by saying]: ﴿If you are to interpret the dream﴾, meaning its kind, ﴿You interpret﴾. The interpretation of the dream is its explanation by passing from its apparent to its hidden, just as it is said to cross the river - meaning its bank - to its other side. Likewise, the dream is interpreted - if you mention its outcome and its intended reference by giving an example.

And the root - with its six structures: 'arabba, 'abbara, ra'aba, rub'a, ba'ara, and bara'a - revolves around the permissibility of moving from one place to another and from one state to another, and most of that is towards the better. The Arabs are called so because their affairs are based on traveling for the sake of seeking better dwellings. And 'arabba - if he expressed clearly, meaning he spoke in the words of the Arabs and clarified his intention, that is, he moved from foreignness and ambiguity to clarity. And the Persians 'arabba - if his Arabness became pure, as if he moved from the status of mixed-breed to that of the Arabs. Likewise, the camels are 'irab, and 'urubah: the day of Friday - for its high status above the rest of the days. And 'urub: the woman who is smiling and loving towards her husband, showing affection to him, and she is also disobedient to her husband - because all of that are actions of the Arabs. They are the most affectionate of people and the most capable of persuasion with sweet words, and they are also the most stubborn and roughest when they wish. And the Arabs - and it is pronounced with a movement: activity - because it is a transition from laziness. And 'arabba - like 'fariha' - if he became active and if he swelled, because the swollen one exceeds the state of others. And I 'arabtu' the well: its water became abundant and rose. And 'arabba - like 'daraba': he ate. And 'arabah, a mover: the river of strong flow. And the soul - for its frequent transitions in thought. And 'urbon: what is contracted with which the sale is made from the price, thus transferring the goods from one state to another. And I 'istarabtu' the cow: it desired the bull, either from the affectionate 'urub towards her husband, or for the transfer of desire for her from one state to another. And 'tu'rib': he stayed in the desert, with the Bedouins who do not settle in a place, but rather they are [with -] the spring. And 'arubah: the name of the seventh sky - for its elevation above all the heavens, as if it has surpassed all, and because its movement is a movement for all. And 'irab - with a kasra: the dry of the sheep, because it has become fit for transfer even by the blowing of the air. And 'arabi': white barley, its ear has two grains - as if it was attributed to the Arabs for its quality. And 'i'raab': the training of the horse and your knowledge of the Arab horse from the mixed-breed - for the transition from the state of ignorance about that to the state of knowledge, and that he does not make mistakes in speech - as if he has transitioned by that from foreignness to Arabic. And 'ariba' the man - with a kasra - if he became satiated, and likewise the horse from fodder, and his stomach: it has spoiled. And his wound: it remained with him a mark after healing. All of that is a transition from one state to another. And 'ta'arib': the refinement of speech from mistakes - as if he has raised himself to the Arabs. And he cut the fronds of the palm - because he moved them from their state to a better one, and that the animal be on its pastures then it grazes with a grazer. And 'ta'arib' also and 'i'raab': what is ugly in speech, and the ugliness of the saying of (the speaker) as if it is a judgment of the loss of his Arabness. And they are also the rejection of the ugly, and that is to include it in the qualities of the Arabs which are the high morals. And they are also marriage, or hinting at it, for its transfer from one state to another and from action to action in saying and doing. And 'ta'arib': the abundance of drinking pure water, and taking an Arab horse, and a poison is 'arib', meaning someone who expresses; and 'abaraa' the vision - if he interpreted it and informed what its matter will lead to, as if he has moved from its apparent to a deeper meaning. And I 'abart' the book: I contemplated it without raising my voice with it. And I 'abart' the river: I crossed it from its bank to its bank. And 'abaar' also: the side, because he crosses from it and to it. And 'ma'bar': a ship that crosses over the river - and a bank prepared for crossing. And 'abaar' the people: they died. And 'ibrah' - with a kasra: wonder, and with a fatha: the tear before it flows - as if it has the power of flowing, or it repeats the weeping in the chest or sadness without weeping, because that is the beginning of the flow of tears; and in the summary of the eye: and 'ibrah' of the tear: its flowing, and 'ibrah': the tear itself.

And the 'ibar - with a dammah and it is also pronounced with a kasrah: is the abundance of the eye, and much of everything. And with a group - because that is a permissibility beyond the limit of scarcity, and because they permit whatever they wish. And a majlis 'ibar - with a kasrah and a fathah: is many people - of that. And also, he is capable of crossing with his group from one state to another. And with a woman who is musta'birah - and the bā' is opened: is one who is not prohibited, meaning she is capable of running the 'ibrah. And a she-camel 'abra as-safār - is strong, and it expressed about the man, so it spoke about him - as if you crossed from his thought to the thought of the one addressed. And the dinars expressed an expression: they were weighed and did not exaggerate in their weight - as if you crossed from ignorance of their measure to assumption, or a 'abir sabil - meaning a passerby; and ash-shi'ra: al-'ubūr - is a star behind al-jawzaa, and al-'ubūr: is the young sheep - because it has crossed a year and has qualified for al-'ubūr with the sheep and was counted among them. And al-'ubūr: for the qalf - because its young is a 'abirah in its qalf, and a boy mu'abir: has not been circumcised, and a man 'abar: was close to reaching puberty and has not yet been circumcised, meaning he was close to becoming among the mature at this state, which is that its young is a 'abirah in its qalf. And the matter was expressed by him: it became difficult for him - as if it crossed from a state of ease to hardship. And it expressed by him, it destroyed him. And al-ma'barah - with a takhfif: is a she-camel that has not given birth for three years, so it would be stronger for it - because it has become capable of being crossed upon in travels. And al-'abir is a type of perfume - for the crossing of its scent, and az-zafaran - for the crossing of its color and scent. And al-'abrah: is the river sidr - for its growth in the crossing of the river. And al-ma'bar: from the beauty - is much wool, and from the sheep: which has not been sheared - as if it is for the crossing of the wool beyond the limit of its skin. And a mu'abir arrow and 'abir: is much feather - as if it crossed beyond the limit of the norm. And al-'ubar - with a dammah: is the bereaved woman, because she is capable of sending the 'abrah. And the clouds that move strongly, and the eagle - for its strength in covering distances. And a plant 'abir: is falsehood and untruth - for the swiftness of its disappearance. And I frightened so-and-so: I terrified him, so he is terrified - because you moved him from safety to fear. And a terrifying flood: meaning it fills the valley, and a terrifying land: from it is the terrifying bath, and the bath also has the strength of crossing with messages from one place to another. And the dove frightened in its sound: it raised it, and it frightened the hump: it cut it, and ar-r'ububah: is a piece of it - because it crossed its place. And a young woman ru'ububah and ru'ub: is of good stature, complete - as if it has crossed its peers in beauty. And ar-ru'b: is the short one, one of them is ra'ib and ar'ab, a comparison to a piece of the hump. And al-ba'r: is the excrement of the hoof and the claw except for the domestic cattle, because they are not castrated. And the wild one defecates - because it crosses from its place without soiling it, so nothing remains of it. And the mu'abir, its place, and al-ba'ir: is the camel that is barren or the young one, and it may also be the donkey and everything that carries. And in the summary of al-'ayn: when the Arabs see a she-camel or a camel from afar, they say: this is a ba'ir, and when they recognize it, they say for the male: camel, and for the female: she-camel. And al-ba'rah - with a tahrik: is the young one, a comparison to it. And ar-rub' - is the dwelling and the house in its essence, and al-mahallah - because it goes out from it and enters into it, and for that it was named mutabawwā' - because it is returned to it, meaning it returns. And rab'a yurabb'u: it established, and arbi' 'ala nafsika: wait, as if it is from ar-rub', meaning the dwelling, because it is established in it. And rab'a - if it became fertile - for the transition from one state to another. They are upon their rib'ātihim, meaning their stability and their original state - as if it is from the dwelling. And ar-rawba' - like a jewel: is the weak and lowly - as if that is required from the establishment in the dwelling. And bahā': is short of the ankle, and the short man - as if it is a comparison to ar-rub'ah in absolute shortness compared to the tall. And rub'u al-hajar: is its lifting, and al-hamal: is its lifting upon the beast. And al-murabb'u: is the man who is often married - for his crossing from the first state, and for his sitting among the four branches. And tarabba'a in his sitting is the opposite of jatha, either because he has taken the shape of the square, or it is taken from ar-rub' to the dwelling, because it is the sitting of the one who resides in his dwelling. And tarabba'at an-nakhl: it broke and was pruned - for the change of its state. And istarba'a ar-raml: it piled up, either for its crossing from its first state, or from the establishment in ar-rub'. And istarba'a al-ghubar: it rose, and the ba'ir for the journey: it has strength upon it and is patient. And the man with the matter: he became independent and patient, and so-and-so establishes the rab'ah of his people, meaning their affair and their state, meaning he permits them from one state to another. And there passed from the sons of so-and-so ribu' after ribu', meaning tribes [after tribes], either because that is a crossing from house to house and state to state, or upon the omission of a genitive, meaning the people of ribu', meaning dwellings. And al-yarbu': is an animal like a mouse, either for the intensity of its running, or for making it two exits to escape from whichever it wishes, so it is a crossing moving with strength even if it is stationary. And al-yarbu': is the flesh of the back - as if it is compared to the animal. And the man excelled - in a triangular manner: he surpassed his companions in knowledge or otherwise, or he completed in every virtue and beauty. And this is more excellent than him: is larger - because it crossed its measure. And al-bari': is the original of good opinion. And he volunteered with the gift: he favored with what he is not obliged to from himself as if he crossed the rank of obligation - and Allah knows best. And in the verse is what necessitates the state of the scholars from the need of kings to them.