And when the carrying of water in the high places is only possible by force, and its descent at a time other than another, this is followed by his saying as a clear evidence for it: ﴿He sent down﴾. And when the descent may be figuratively understood as the creation of something whose creation is great, he affirmed his matter by saying: ﴿from the heavens﴾. And when the thing sent down from it is of various types, he said: ﴿water, and it flowed﴾, meaning it caused the flowing due to its abundance. ﴿valleys﴾, meaning its waters, both large and small; and the valley is the slope of the great mountain that faces another mountain or hill, where rain gathers and flows in its expanse. From it, the blood money was taken - for the gathering of the great wealth that is paid for killing. ﴿in proportion to it﴾, and proportion is the balance of a thing with another without increase or decrease. The meaning is that the waters filled the valleys along with what that indicates of the uniqueness of divinity, which is an example of truth and falsehood. And it is his saying: ﴿and it carried﴾. And carrying is the lifting of a thing upon the back with the strength of the one carrying it. ﴿the flood﴾, which is the flowing rainwater from the valley with greatness. ﴿foamy﴾, meaning high due to its swelling: and foam is the froth that rises above the water, and the essence of the material is based on lightness, and it necessitates elevation. From it is the foam of the sea and the camel - for the froth that comes out from its mouth, and the angry one, and the woman foamed the cotton - when she fluffed it. And the foam - like pomegranate: a type of plant whose branches spread out, and a fat sheep, meaning plump. And from it is the foam - for the well-known perfume, which is a filth that resembles froth, gathering under the tail of a type of cats. And from it is the foam - with a damm and a sukoon - for pure [milk], for it is the lightest of it. It is said from it: I fed so-and-so foam - if I fed him the foam. Then it expanded in it until it was said for a general gift. And from it: "The prohibition of the Prophet, blessings and peace be upon him and his family, regarding the foam of the polytheists"; and from it is the zabad - with a kasra and then a sukoon, which is the share. And it may be from the foam of milk, the zabad for the plant, for it is a beneficial pasture, as if it was compared to it or because it is its cause. And likewise, a fat sheep means plump, and lightness necessitates swiftness. It is said: The right hand foams - if it hastens to it, or it was compared to foam in the ease of its taking.

And when the foam is the best example for their deities, and it does not specifically pertain to the water which is liquid by nature, by gathering the impurities and filth by its flow, he mentioned with it what resembles it in benefit from the solid substances that foam when melted, while being in a state of solidity in the utmost purity and free from impurities as it appears. He said: "And from what they ignite" meaning an elevated ignition "upon it" meaning for melting "in the fire" from the minerals "seeking adornment" by which you adorn yourselves with bracelets and rings and similar things "or" seeking "goods" by which you enjoy from the dirhams and dinars and swords and vessels [and similar things]. The essence of goods is the present enjoyment. This is a comprehensive classification of the types of metals referred to, along with showing the disdain for it, even if people compete in it [as is the case with kings who display glory and pride by underestimating what people compete in]. "Foam like it" meaning like the foam of water that skims off its surface or clings to the edges of the vessel, then it goes away and that essence remains pure like the truth when doubts are removed from it and misconceptions are dispelled.

And when this is in the utmost beauty and conformity to the intended purpose, its listener is worthy of being moved to say: This is something that only Allah, the Exalted, can bring forth like this, so what a parable it is! I respond to his saying: "Thus" meaning like this type, the lofty rank, the strange wonder, the strong cause "Allah sets forth" meaning the One to whom belongs all command "the truth and falsehood" [meaning -] like them; and the setting forth of the parable: its circulation in the lands is what people take as an example.

And when he alerted with this section to the high ranks of this example, he began to explain it. He said, starting with what is most important in this context, which is the refutation of the falsehood that has misled them. And it is in its division along the path of confused dissemination. He said: 'As for the foam,' meaning that which is an example of absolute falsehood, 'it goes away,' relating to the trees and the sides of the valleys, because it floats with its lightness and clings to heavy things with its heaviness. 'As for what is of no benefit,' Abu Hayyan said: meaning it diminishes and disappears, having no benefit in it and no permanence for it. Ibn al-Anbari said: it is scattered, as when the wind has blown the cloud - if it cuts it off, and it has blown the man: it has knocked him down - it has ended. This is the example of falsehood from doubts and misconceptions and what has been stirred up by the people of obstinacy; it has no permanence even if it roams for a while - Allah tests His servants with it to manifest the steadfast from the shaken - then it quickly vanishes. And Al-Rummani said: and the foam is the building of a place of something with it until it perishes. 'And as for what benefits people,' from water and minerals which are like the truth, 'it remains in the earth.' People benefit from the water by which is the life of everything, and the minerals by which is completion. Water and minerals are like the Qur'an for what is in it of the life of hearts and the permanence of the law, just as water revives dead lands, and minerals revive the dead of living and organize the transactions necessitated by the mingling of some people with others and their coming together by necessity. The valleys and vessels are like hearts; they establish therein what they can hold according to the capacity of the heart, whether wide or narrow, depending on the purity and strength of understanding.

And when this example concluded upon this statement, which the two heavy weights cannot surpass, because it is the best thing in meaning with the most eloquent expression and the clearest indication, it was as if it was said: Does everything become clear with this statement? It was said: Yes.

'Likewise,' meaning like that kind of example, 'Allah sets forth the examples,' meaning He who has complete encompassing knowledge and power, 'and makes them in the utmost clarity even if they are in the utmost obscurity.'

And the root of 'jafa' - is a letter with a waw and a ya, with and without hamzah in every arrangement. It is jafa, ja'a, fa'a, jafiya, jifa, fa'ja, jafa, jawfa, fawja, fa'ja, and jafa - revolves around rejection: jafa the valley and the measure: throwing with rejection [meaning the foam], and jafa the measure and the valley: it wiped away its debris, meaning its rejection - and jafa it: it knocked it down. The bowl in the dish: it suffices it - meaning the throwing of what is in it - and the door: it closed it and opened it - opposites, because in both of them it is like that which is thrown with it, and the herb: its uprooting from its root. And the jafa - like 'azab: falsehood, because it is worthy of being thrown and cast away, and the empty ship, because we are in the position of throwing water at it.

And he made his sheep tired: he exhausted it by walking and did not let it graze. That is, he made it move as if he were throwing it. And he threw it: he cast it away. And the barrenness of the land: its goodness has gone. So it became cast off or it became worthy of being cast off and distanced. The year has made our camels barren, which means that most of them have given birth, as they have cast off their fetuses.

And from his Yā'ī: I have made him tired: I have knocked him down. And the jufāyah - with a damm: the empty ship. And the mujafī: the one that has been cast away.

And from his Wāwī: the thing has become jafa: it does not remain in its place, as if it has been separated from its place and thrown away. And jafa and jafwah: leaving the connection. And I have removed him: I have taken him away from his place. And jafa upon him such and such: it became heavy, so it became worthy of being cast off and separated from it. And a man of rough nature and character: he is coarse and harsh, because when something is coarse, it does not adhere gently. And he made the sheep follow: he followed it and did not let it eat. And in it is jafwah, meaning he is rough. If he is mujaf, it is said: he has jafwah.

And from its inverted form with a hamzah: jaffah: he knocked him down and frightened him, meaning he cast fear into his heart. And the tree: he uprooted it from its root. And the jāf - like shaddād: the shouting, as if he is throwing with his voice. And a man who is mujāff: he has no stability, as if he is thrown from his place. And the maj'ūf: the hungry and the frightened, as if he is from the jowf. And the first Wāw was hamzated due to its joining, although it can be understood as if it has been thrown into it.

And from his Yā'ī: the jīfah: the corpse of the dead, and he has rested. And the jiyāf - like shaddād: the digger. And it has become jīf: it has become rotten and has become ready for casting off and burial. And he jayyaf him: he struck him, for he saw him worthy of being distanced. And so-and-so jayyaf in such and such and was jayyaf, meaning he was frightened and terrified, meaning he cast fear into his heart, so that no land could contain him, but he throws himself from one place to another.

And from his Wāwī: the jowf: the settled part of the earth, because it can hold what is thrown into it and retains it. And whatever it throws from the mountains of anything, it settles with it. And your jowf: your belly, due to its need for the casting off of food in it. And the people of the depths are called fasāṭīq, their workers are the jowf - for casting off their souls and their belongings in it. And the jowf of the night: its middle - a comparison to the jowf. And the two jowfs: the belly and the private parts. And the jowf - the mover of spaciousness. And the jowfā from the buckets: the wide one. And from the spear and the tree: the empty one. And the jāfah: a wound that reaches the jowf. And a jāfah that licks it: it is hollow - because it is more similar to the jowf due to its hollowness than to the mountain. And the jowāf of the soul: what has hollowed from the jowf in the vicinity of the spirit. And the mujāwf - like mu'azzam: the one who has no heart - as if his heart has been thrown from his jowf, so he has become empty. And the two jowfs - with a damm: the male donkey's testicles - due to the spaciousness of its jowf. And I have ajaf't the door: I have pushed it back - as if it is from the taking away, because you have blocked the jowf of the house, or that he has compared the closing to throwing the door.

And from its inversion, with a hamzah: the saying 'the matter came to him' - like his hearing and preventing: it attacked him without him realizing, as if it had been thrown at him. And the she-camel was surprised - like being happy: its belly grew, as if something had been thrown into it. And 'faja'a' - like 'mana'a': it gathered, because it cast it and cast itself upon it. And the surprising one is the lion, because it comes suddenly and leaps without stopping.

And from its inversion, with a waw: 'al-fajwah' is the expanse of the land, and 'al-furjah' - for preparing it for what is thrown into it. And 'al-fajwah' - also: the courtyard of the house and what is between the edges of the edges, meaning its right and left. And 'fajja' his bow: he raised its string from its body, so it is 'fajwah'. And 'fajja' his door: he opened it, so it became like a cavity. And 'al-faja': the distance between the knees or thighs or shins or the hocks of the camel; 'fajiya' - like 'radiya', so he is 'afja'. And the greatness of the belly of the she-camel, and the action is like the action, and 'at-tafjiyah': the uncovering, because you have thrown off the cover. And 'at-tafjiyah' - also: the removal, and it is clear in the throwing. And 'afja': he widened the expenditure for his family - as if he were throwing it with a throw.

And from its inversion, with a ya: 'afaja' the man - if he hurried. And from it, 'al-fayj' - for the messenger of the sultan on his feet - as if for his speed he throws himself upon the ground. This is the correct one that the owner of 'al-Ubab' corrected, for it is derived from 'bayka'. And it is said: it is wawiy, its origin is 'faywaj', then it was said: 'fayja' - like 'kayasa', then it was softened. And its plural is 'al-fuyuj'. And it is said: 'al-fuyuj' are those who enter and exit from prison and guard. And 'afaja' in the land: he went, and the people: they went and spread - as if he had thrown them. And 'al-fayj': the calm and reassuring place in the land, because it is a place for throwing what is in the heights.

And from its inversion, with a waw: 'al-fawj': the group, as if they have been cut off from the crowd and thrown with it. And 'faja' the musk: it spread and became apparent, meaning its scent spread. And 'an-nahar': cold, either meaning it cast its cold upon what is in it, or for the need of the animal to cast upon it what warms it. And 'afaja': he hurried and ran and sent the camels to the watering place piece by piece. And 'al-fatij': the wide carpet of the land, to prepare it for what is thrown into it, from naming the place by the name of the state. And 'afaja' in his running: he slowed down. So it is for plundering. And 'fajat' the she-camel with her leg: she blew with them from behind her. And 'al-fa'ijah': the expanse between every two elevations, as if it is the place for throwing what descends from them.

And from its inversion: 'wajafa' yaji' and 'wajfan': it trembled, and 'al-wajf' is a type of running of camels and horses. And 'wajafa' yaji' and 'awjaf'tuhu' and 'istawjafa' the love has taken his heart: it has gone with him, as if it has been thrown from him.