And when the soul yearned for what was beyond it after seeing the mistake of his sons, he healed its confusion with his saying: "He said, 'Indeed,'" meaning, 'Yes, I will continue to be like this because it is one of the attributes of perfection for a human, indicating tenderness and loyalty. It is only blameworthy if it is in the form of complaint to creation, and I do not complain to a created being. Rather, 'I complain of my distress,' and distress is the most intense form of sadness. It is called that because it is so difficult that it cannot be borne, and thus it is permissible to express it and to disclose it. 'And my sadness' is absolute, even if its cause is light and the character can remove it. 'To Allah' means to the One who encompasses all things in knowledge and power, exposing oneself to the breezes of His generosity, not to anyone else. And this - what you have heard from me that caused you to be anxious - is little compared to much.

And when it was permissible for them to be truthful in that they found nothing but the shirt of Yusuf stained with blood, and that their claim of a wolf eating him was based on that, and that Yaqub, peace be upon him, was inclined to believe that Yusuf, peace be upon him, was alive and it was thought of Allah that He would reunite him with them, he said: "And I know from Allah," meaning the Most High King, "more than you know" (p-200). The root "fata" consists of a yā, a wāw, and a hamzah, and can be arranged in any order: it is fata, fa'ta, taf'a, and afata, and fata, fawata, and tawafa [and tafaw]. It revolves around youth, and it is characterized by strength, determination, and the ability to yield: "What fata does such and such" - with a tri-consonantal root: "He continued as he had been doing," meaning he continued to act in that manner like a strong, determined youth. "What fati' he did" means he hastened to do that with ease of yielding and strong determination. Its reality is: "What fati' he did such and such," meaning he did not surpass it to something else and did not forget it, rather he limited his youth and ambition and strength to it. And from Ibn Malik regarding the gathering of the formed languages, and he attributed it to Al-Farra, and it was corrected in the dictionary: fata - like mana: kasara and atfa'a, and it is clear in strength. "Fati' from it" - like sami'a: he forgot it and it was removed from him, meaning he turned away or was specific to denial, meaning that a negation precedes it. Its meaning is that his strength surpassed it and did not mix with it; and from its yā: al-fata - like samaa: youth, and it seems that (p-201) it is the origin of the root, and the youth - in its short form; the generous and noble, meaning the generous of noble soul, and the fata: the brave lord - because that is usually associated with youth, and the fata: the servant even if he is stingy or old - because he usually does not buy except the young, and the fata: the student, and the follower likewise, and the fata - like ghinā: also the young, and al-futuwwa: generosity. And it may be fata and fata, and their futuwwa: they prevailed in it, and he informed him in the matter: he clarified it to him, and the fatwa - with a dhammah and al-fatwa - and he opens: what the jurist has issued a fatwa on, and it returns to generosity and good character. And the two youths: the night and the day, and for this they are called the two new ones. And the girl’s youth prevents her from playing with the boys, so it is from the removal of youth, meaning his action and from its opposite in a hamzah: ifta'ata 'alayya al-batil: he invented it, and by his opinion: he dominated, and both indicate boldness and recklessness, and it is more appropriate for the young man who has not been tempered by time. And ifta'ata - in the passive form: he died suddenly - as if that is the most severe death; and from the wāw: something has passed, fawtan: it has gone and preceded and he did not catch it, and he has passed it and overtaken it: it has gone from him and preceded him (p-202), and that indicates the strength of the predecessor, and between them is a gap, meaning a distance - as if each of them is a predecessor to the other, and the two things differ and are distant: they have distanced what is between them, and that necessitates difference and disturbance, and it necessitates defect: "What you see in the creation of the Most Merciful from disparity" [Al-Mulk: 3] from defect, the observer says: If it were like this, it would have been better. And the death of the gap: the suddenness, and it is the gap of his spear and his hand, meaning where he sees it and does not reach it, and the gap: the space between two fingers. And ifta'ata 'alayhi by his opinion: he preceded him with it, and he overtook him with it and upon him: he overcame him, [and he does not act without his command], meaning no one is stronger than him so that he can precede him. And ifta'ata the speech: he invented it - as was previously mentioned in the hamzah, and ifta'ata 'alayhi: he judged - for his strength, and al-fuwait - like Zubair: the one who is independent in his opinion - for the masculine and feminine, and that is for the intensity of his own self, and he was delayed for him in his wealth: he overtook him with it; and from its opposite in a hamzah: tafi'a like faraha: he became intense and angry - and that is for its intensity, and the tafii'a of something: its time and its season, and that is its best state, and he entered upon its tafii'a, meaning its effect, meaning he did not precede it by much, and that is more intense for him; (p-203) and from the wāw: al-tufah - like qufah: the embrace of the earth as it hunts, and in it is a disagreement that will be clarified, if Allah wills, in His saying: "A reward that is abundant" [Al-Isra: 63] from Surah Subhan; and from its opposite in a wāw: taafa basaruhu yatuf: he strayed - as if it is for the removal of intensity or the meaning that he fell into a state of intensity, meaning a severity, and what is in it is a tawfah - with a dhammah - and not a tafah: a defect or an increase or a need, and all of that indicates its intensity. And he requested from me a tawfah - with a fathah: a stumble and a sin - from that because a stumble and a sin do not affect anything except by their intensity and weakness; and from its opposite in a hamzah: al-afat - with a fathah: the negation that has from patience and endurance what is not with others, and the swift one who overcomes the camels in speed, and the noble one of the camels - and he breaks - and the calamity and the wonder, and all of that is clear in strength. And al-ifit - with a kasrah: the first - because it is the origin of every counted thing, and I turned him away from "such and such: he diverted him."