Then indeed, He, glorified and exalted is He, spoke the truth to Yaqub in what he said, confirming what he indicated regarding his belief. He said: ﴿And when﴾ and his conjunction with the letter 'wa' indicates that they did not hasten to return this time out of fear that he would say to them: 'You have not finished what you have until you are compelled to replace it.' And the time is a time of gentleness, not a time of ease. ﴿They entered﴾ meaning the brothers of Yusuf, blessings and peace be upon him, upon their arrival in Egypt ﴿from where their father commanded them﴾ meaning by him ﴿their father﴾ from different doors. They said: And Egypt had four doors. ﴿That entry﴾ 'is enough' meaning it will suffice and be sufficient ﴿for them from Allah﴾ meaning the Most High King, of whom there is no repelling of His command. And he emphasized the negation, saying: ﴿of anything﴾ as previously mentioned in the words of Yaqub, blessings and peace be upon him: 'except for a need' meaning something other than the complete need ﴿in the heart of Yaqub﴾ which is the entry upon what he commanded out of compassion for them. 'He fulfilled' Yaqub, and he brought it forth from himself to his children. So they acted in accordance with his desire, and that sincerity sufficed them from disobeying their father alone. [For they were tested in this journey with a great matter from which they found no escape, which was their lineage to theft, and the imprisonment of their brother among them.] Abu Hayyan said: And in it is evidence for those who claim that 'when' is a particle of obligation for obligation, not a time circumstance meaning 'when,' thus (p-163) if it were a time circumstance, it would not have been permissible for it to be a subject for what follows the negation - it has ended.

And when that might have misled to think that there is no benefit in caution, He, the Most High, indicated to refute it by praising Yaqub, blessings and peace be upon him, urging to follow him in causing means while believing that the matter is in the hands of Allah. He said: ﴿And indeed he﴾ meaning Yaqub, blessings and peace be upon him [with] his command to his sons in that ﴿is one of knowledge﴾ meaning knowledge of the two rulings: the ruling of obligation and the ruling of destiny, and a great awareness of the two realms. 'For what' meaning for that which ﴿We taught him﴾ from the fundamentals of religion and its branches, and it is permissible that the meaning is: 'is one of knowledge for the sake of teaching us.'

So, follow him in being cautious in taking the means, with the belief that they have no effect except that which the One, the Subduer, has decreed. By this estimation, it becomes clear that the exception is connected. The benefit of its being highlighted - in the form of an exception by those who made it disconnected - is the indication of the greatness of Ya'qub, blessings and peace be upon him, and that he is worthy of having what he commands be sufficient, because it is from the command of Allah. If everything were sufficient by the decree of Allah, it would have sufficed what he indicated. And 'sufficient' has been interpreted as 'to repel' because the root of 'ghaniya' - in whatever arrangement it may be - revolves around establishment. Thus, it would be sufficient for removal, which is a meaning of repulsion. Its explanation is that sufficiency means to establish, to live, and to encounter. And the sufficiency of the house is the place of residence. And from establishment, sufficiency and wealth are necessary, because the poor is disturbed and restless, while the wealthy - like in marriage - if it opens, it expands. And the word 'ghaniyyah' - with a dammah - is because marriage necessitates establishment. And the wealthy woman is one who is sought and does not seek, or the wealthy one by her beauty is sufficient without adornment, or the young married woman, or the chaste young woman whether she has a husband or not. And like her, it is necessary to remain in the house and to be limited in the tents. And 'sufficient for him' means that someone took his place and sufficed for him. Its reality is that it made the establishment of such a thing surpass him, so the object is omitted. If he said, for example, 'So-and-so sufficed me in war,' the meaning would be: he sufficed me from the blows of the heroes or the intensity of the war, meaning he removed the establishment of that from me and made it surpassing. And there is no doubt that the meaning of that is repelling it from me. And likewise, everything that was from that, and what is in it is the sufficiency of that, meaning its establishment and taking charge of it. It is also necessary - from the establishment which is the core and the sufficiency which is its cause - the sufficiency - with a kasrah and an expansion, which is the melodious sound. And 'sufficiency' also means sand - for its establishment. And 'ghaniy' with a woman means to flirt, meaning he composed poetry about her. And 'ghani' with Zayd means he praised him or insulted him - from the necessities of establishment and sufficiency. And from it is the sufficiency of the dove: a sound; and 'nagha' - like 'karama': he spoke with words that are understood - because that calms the heart from anxiety. And from it is 'munaghah' - which is speaking to the child with what he desires. And 'naghaytu ilayh naghaytan' means I threw a word to him. And 'naghayah' - like 'naghamah': the first news before confirming it, from naming the part with the name of the whole. And he 'munaghah' him means he approached him. And from it is the wave that 'munaghis' the sky - if it rises. And 'munaghah' him means he opposed him, meaning he challenged him. And the woman: he flirted with her, meaning he conversed with her - all of that is from the necessities of establishment. And 'ghain' is a letter of the alphabet that is pronounced loudly and is elevated - as if it is for its strength established in its exit, not wavering from it like 'ra' and the airy letters and others. And 'ghain' means thirst - because it is the origin of the need for heat and the quenching is an occurrence. And 'ghain' means cloud - for its establishment in the air. And 'ghainah' means land - because it is the place of establishment, and the trees that are intertwined without water, it is also a place for that, because they are shady and there is no water in their land that prevents benefiting from any of their shade. And 'ghainah' means the green one from the trees, and with a well, and with a palace: the peak of Thabir from the seven peaks - because all of that is a place for establishment. And perhaps the peak of this mountain is abundant in trees so it returns to the tree. And 'al-ghayyan' means tall - either a comparison to the peak of the mountain, or to the tree. And 'ghaniyyah' is the loop of the head of the string in the bow. And 'ghain' on his heart means it covered him, meaning it established a cover over him so he became like the sky in relation to the cloud. And from it is 'ghain' upon him - if desire covered him and clothed him or overwhelmed him, or surrounded him with the veil which is nature and filth. And 'ghinah' - with a kasrah: the pus and what flows from the dead - as if it is from the removal of establishment. And likewise 'ghin' with a kasrah - for a place of much fever. And 'ghanat nafsi taghinu' means it became nauseated. And the camels: 'ghamat' means they acquired a disease like colic but it does not kill - it has ended.

And when it was thought that everyone would be like that, meaning that they would know what [He has made known], He negated that, glorified and exalted is He, by His saying: ﴿But most of the people﴾ meaning due to their state of confusion ﴿do not know﴾ meaning they are not of those who have knowledge [of what We have taught them] due to their turning away from it. They have exhausted their efforts in being concerned with what has occurred (p-167) and in overcoming their sound and upright natures by reverting to what the desires and passions call them to, so that there is no healing in it from any created thing.