So it is as if it were said: What did they say? It was said: ﴿They said, We will try to persuade him﴾ meaning with a promise that there will be no failure in it when we reach ﴿about his father﴾ meaning we will speak to him about it and dispute with him in words and we will be gentle in that, and we will not leave any effort; then they confirmed that - after the verbal sentence beginning with 's' - with the nominal sentence confirmed by the two letters of emphasis, so they said: ﴿And indeed, we will do﴾ meaning what she commanded us with and we have committed to it. It has been established in ﴿And she tried to seduce him﴾ [Yusuf: 23] that the root - the letter 'ya' and the letter 'waw' with a hamzah and without a hamzah - revolves around rotation, and among its necessities are intention, approach, retreat, gentleness, and time. The explanation of the non-hamzah form has already been mentioned, and as for the hamzah form, from it is 'dar'ahu', meaning he pushed him - because the pushed one returns to the place from which he came, and [the mudarah]: the defense and dispute in general, whether it was with gentleness or with force. Then it became abundant and thus it was limited to the act of gentleness. And it is necessary from the push that the pushed one finds himself in a place he does not want suddenly, and from it: 'dar'a 'alayna', meaning he came unexpectedly. Al-Qazzaz said: Its origin is from their saying: The flood came 'dar'an', meaning one part pushes another, and it is what comes from a place unknown to him. And 'indara fulan 'alayna bil-shar' - if he came with it from where we did not know, and 'dar' is to rise, and it is from the push. And a star that is 'dura' - glowing and sparkling - its light pushes one part of another, and from it 'dar'at al-nar': it illuminated, and 'indara al-hariq': it spread, and 'dar'a al-shay': it spread - because the spread one does not lack a push. And they 'tadaru' - they pushed each other in the dispute. And 'dar'a al-ba'ir': it is to be agile, and with the 'ghuddah' there is a lump in its back, and a she-camel that is 'dar' - it gives milk and lowers its udder at the time of giving birth - as if it pushed them. And it 'dar'at' the prey - on 'ift'alat': it took for it a 'durriah'. [And 'durriah' has been mentioned previously in the waw form, and from it: 'adar'atu fulan' - I relied on him. And 'dar': the inclination and the crookedness - because it is worthy of being pushed to stand. And a path that has 'duruu': meaning curves and fissures - as if it pushes its owner away from the intended direction. And 'tadar' 'alayhim': they prolonged - because that does not lack a defense like rising. And the push necessitates strength, and from it is a man of 'tadirra', meaning strength and power. And he pushed him with such and such - by advancing the letter 'r': he made it a strength for him and a support to defend him. And 'rad' is assistance and material and heavy justice - because it defends to be balanced. And he 'rad'a al-hayt': he supported it, and he 'rad'ahu bi-hajar': he threw it [with it], because if it hits him, it pushes him. And the camels: they are best at standing on them, because that does not happen except with defense. And he 'arda' al-sitr': he loosened it, by pushing it from the place it was in. And he 'arda' al-walad': he calmed him and made him feel comfortable, so he pushed the worry away from him. And he 'arda' al-shay': he settled it - as if it is for the removal of the push. (p-150) And likewise he 'arda' him meaning he spoiled him, either because he did not defend him with good standing on him and thus spoiled him, or that he increased in the push until it spoiled. And from that is 'arda' - if he did something bad, meaning he did something corrupt that is not good. And it seems that from that is 'udrah' - with the damm being silent and it is moved - which is the size of the two testicles in men and horses; [and] from the pushing: 'tar'adat al-hayyah': it shook in its slithering and raised its head, and the wind: it stirred - as if some of it pushes some. And from it is 'ra'd al-duha': its rising, and 'tar'ad al-duha': it rose, and likewise the 'jariyah al-ra'dah' and 'ra'd' - with the damm, meaning the soft one. And Al-Qazzaz said: the swift one of youth with good nourishment. And Ibn Durayd said: 'jariyah ra'dah' - not hamzah: much coming and going. So if you say: 'jariyah rudah' then it is the soft one. So if it is interpreted as going and coming, it is from the rotation that is the orbit. And if it is interpreted as the soft one, it is from the necessary disturbance for it. And 'ghusn rud' - with the damm: moist - from that. Al-Qazzaz said: And I think the soft girl was named 'rud' from this, and 'tar'ad' - it shook in pleasure. And Zayd: he stood up and was taken by a shudder, and the branch: it shaded, and the neck: it twisted - all of it (p-151) is from the rotation and what is necessary for it from disturbance. And 'ra'id al-insan': his friend, because he tries to persuade him and goes around him, and 'ra'idah': the origin of the beard, and it is the roots of the growth of the teeth, and it is the bone that the two sides of the two beards revolve around from what is next to the two temples; and from the gentleness and the time: 'ra'idah' - with the damm, and it is the calmness.