And when they were on their journeys; and their disturbance in the benefits of these animals; and others; they sought the easiest paths; and the most upright; and the most reaching to the goal; and whoever deviated from that was considered by them misguided; foolish in mind; unworthy of being counted among the noble; He alerted them that what has preceded in this Surah has clarified the most upright path that leads to Him - glorified and exalted is He - by assuring that He is One, Capable, Knowledgeable, and Chosen; and that He is the Bestower; thus, it is obligatory to dedicate worship to Him; and He informed them - glorified and exalted is He - that He made this clarification obligatory upon Himself; as a favor from Him; and He said (the Exalted): "And upon"; meaning: He has clarified to you the path of the nations; and "upon Allah"; meaning: the One who encompasses everything; "the intended path"; meaning: the clarification of the just path; and upon Allah is the clarification of the unjust path; so that there is no doubt in either of them; for the moral path is like the physical; from it is upright; whoever follows it is guided; "and from it is unjust"; whoever follows it strays from reaching; thus he perishes; "And Allah would not lead a people astray after He has guided them" [At-Tawbah: 115]; the verse; "And We would not punish until We have sent a messenger" [Al-Isra: 15]; thus the verse is from the intertwining: it mentioned that it is upon Him to clarify the intended first; indicating the omission of that it is upon Him to clarify the unjust second; and it mentioned that from the paths (p-112) the unjust second indicates the omission of that from it the upright first; and the expression of the style indicates that the intended by itself is merely the clarification of the beneficial; and the root of "qasad" revolves around the just equality; and from it is "the qasd"; meaning: the uprightness; and the uprightness of the path without deviation; and the opposite of excess; like "the iqtisad"; and a man is neither large; nor small; and that can only be from intention and direction; thus the general use of the qasd on the intention; whether it is upright or unjust; if you say: "I intended him"; meaning I came to him; or I directed towards him; and I aimed for him; from the indication of commitment; and likewise "the qasd"; meaning "the break"; in any manner; and it was said: it is not said "qasad"; except if it is by half; and "the qasid" is what has been halved of its verses; for that is the most just of its states; he said in the dictionary: three verses or more; or sixteen verses or more; and Imam Abu al-Fath Uthman ibn Jinni said in the end of his book "Al-Maghrib fi Sharh al-Qawafi": the verse is of three types: short; ramal; and rajaz; as for the qasid, it is the long complete; and the basit complete; and the kamil complete; and the madid complete; and the wafir complete; and the rajaz complete; and the khafif complete; and it is all that is sung by the riders; and the meaning of our saying: the madid complete; and the wafir complete; (p-113) we mean the most complete of what has come from them in usage; I mean the first two types of them; as for them coming on their original placement in their circles; that is rejected and discarded; and "the qasid": the fat marrow; or less; and the bone that is full of marrow; and the she-camel that is fat has a good milk; and the fat of the animals; for in this state is the uprightness of all that has been mentioned; and likewise "the qasid": the near; and "between us and the water is a night that is easy"; meaning: easy to travel; for it is closer to uprightness; and from it "I intended such"; if I relied on it; and I directed towards it; whether that was just or unjust; and "the spear was directed"; if it broke; equally; as if it is compliant with its intention; and one of those breaks is "qisda"; with the kasra; and "a directed spear"; like "a shoulder": broken; and "the qasd"; with the tahreek: the thornbush; for it breaks quickly; and hunger; for the hungry is directed towards what he eats; he is directed to it; and "the qasd": the place of the thornbush; it produces in the days of autumn a tender shoot that bends at the ends of the branches; and it is a leaf that comes (p-114) in it; and in many trees in those days; or it is the branches; or it is the moist branches before they change color and strengthen; it was named that for its emergence; and its direction to the sight; or the direction of the sight to it for joy in it; and "the qasid": the stick; for it aims; and it is aimed at; and "the directed arrow": it hit; thus it killed its place; and "he aimed at so-and-so": he stabbed him and did not miss him; and "the snake": it bit and killed; that could be from the uprightness; for the intention of its doer is killing; thus it is as if his intention has straightened by its penetration; and it could be from the removal; meaning that it has removed the uprightness; for whoever dies has lost the uprightness of his life; and from it is "the muqsad"; like "the makhraj"; and it is one who falls ill and dies quickly; and "the qasid"; meaning the dry from the flesh; "fa'il"; meaning "muf'al"; meaning: it was aimed and its uprightness was lost; by perishing from dryness; or being dry.

'Truth': is the opposite of falsehood; it is among the most just of justice; and the most upright of intention. 'Truth': is severity; by which the truthful is tested from the liar. Hence, 'a man of truth' means: he affirms what he intends or says by his action; he is strong in resolve; sound in matter. And 'friend': like 'leader': the beloved who affirms his words in love by action. And 'mutual affirmation' and 'dowry' (with a kasra): is the agreement; like mutual affirmation. And 'truthful' like 'sharpener': is the trustworthy; because he is affirmed in his words. And the king; because his position necessitates truth; due to his lack of need for falsehood. And the pole; because it is the most truthful of stars in its stability. And Abu Abdullah al-Qazzaz said: it is a name for al-Suhā; it is the hidden star that is with the Daughters of the Coffin. And 'truth' (with a fatha): is the straight shaft of the spears; because it affirms the assumption of the one who thrusts with it; and likewise among men; and the complete in everything. And a man of truth in meeting and sight. And 'the truth of a thing': what affirms it. And 'a brave one with truth': like 'a pulpit': truthful in bearing; meaning: strong in it. And 'charity'; when it is moved: what you give for the sake of Allah; because it affirms the claim of faith; due to its indication of strength of resolve in it. And 'the dowry'; with the dāl being pronounced and silent: is the woman's dowry; because the resolve is affirmed in it. And like 'sikīt': one who is very truthful. And 'I told Allah a truth if I do not do such and such': is an oath for them; meaning: I did not tell the truth. And 'he did it after a truthful moment'; meaning: after the matter became clear to him. And 'he affirmed him with affirmation': the opposite of he denied him. And 'the wild one': he attacked and did not turn to what he was carrying against him. And 'the affirmed one'; like 'new': the one who takes the charities. And 'the one who gives charity': the one who gives it.

And when most of creation is misguided; perhaps a misguided one may think that he is outside of will; so he negated this assumption by saying - in addition to what you estimate: 'So whoever wills, He guides to the straight path; and whoever wills, He leads him astray.' And He is capable of what He wills (of guidance and misguidance) -: 'And if He willed'; your guidance; 'He would have guided you all.' By creating guidance in your hearts; after clarifying the straight path; but He did not will that; so He made you two groups.