So it is as if it were said: He has prolonged in the act of daring; so what did his Lord say to him after the third time? It was said: ﴿He said﴾; threatening him; ﴿Go﴾; meaning: proceed to your steadfastness that you mentioned; by My will; not by My command; for you will not exceed Our command regarding you; and We have decreed your misery; and the misery of whom We intended his obedience to you; and for this reason, it is followed by His saying (the Most High): ﴿So whoever follows you﴾; meaning: the least following; ﴿of them﴾; meaning: the children of Adam - peace be upon him -; and it is permissible that by isolating the action, it is meant that whoever follows him without any treatment from his original nature; he will only be deeply rooted in evil.

And when the estimation is: "I have made him taste of Your disgrace"; He expressed it by saying (the Most High): ﴿So indeed Hell﴾; meaning: the fiery layer that is grim within it; ﴿is your recompense﴾; meaning: your recompense; and their recompense; you will be recompensed that ﴿with a full recompense﴾; complete; sufficient; for what you deserve for your vile deeds.

And the root of "wa-fara"; in all its structures - which are fifteen; in the waw there are six: "wa-fara"; "wa-rafa"; "fa-wara"; "fa-rawa"; "ra-fa"; "ra-wafa"; and in the ya there are three: "fa-riya"; "ra-fiya"; "ra-yafa"; and in the hamz there are six: "ra-fa'a"; "ra'afa"; "fa-ra'a"; "fa'ra"; "a-fa-ra"; "a-rafa" - revolve around abundance; and exceeding the limit; and rising above the measure; and being more than sufficient; so "wa-far" means: the large place; and "siqaya wa-far" means: it has not decreased from its surface anything; and "idaawat wa-far"; and "wa-fara" means: what reaches the ears from hair; and "wa-fir" is a type of meter; its weight is: "mu'afa-latun"; six times; and "wa-far" means: wealth; and "from wealth" means: much and vast; and general of everything; and "wa-fara-hu tawfiran" means: he increased it; and "wa-fara lahu 'irdahu" means: he did not insult him; and "wa-fara 'ata'ahu" means: he returned it to him while he was pleased; and "wa-fara-hu tawfiran" means: he completed it; and made it abundant; for completeness is hardly achieved except with increase; and "thawb" means: he cut it abundantly; and "wa-fira" means: the tail of the ram when it becomes large; and this world; and life; and every elongated piece of fat; and they are abundant: in them is a multitude; and "wa-stawfara 'alayhi haqqahu" means: he fulfilled it for him.

And "wa-rafa an-nabt; yarifu"; if you see it has a brightness from its watering; and that cannot be except from its freshness; and its expansiveness; and being full in sight; and "wa-rafa az-zill; yarifu warfan; wa-warifan; wa-wurufan": it expanded; and lengthened; and extended; like "awrafa"; and "wa-rafa"; and "wa-rif" means: what is thin from the sides of the liver; due to its increase; and relaxation; and "ar-rifta"; like "'idda"; the fresh from the plant; and "wa-rafa'tuhu tawrifan" means: I sucked it; and "al-ard" means: I divided it; as if it is from removal.

'And the pot boils'; when it heats until what is in it rises; then it overflows. And every hot thing boils fiercely. And 'the sweat boils'; when it swells. The dictionary adds: and it strikes. And 'musk': it spreads. And 'the camel's boiling': the fragrance of its skin when it is moist after watering. And 'the boiling': the spreading of the nerves from the animals and others. And 'they came from their boiling': from their side; or before they settle; because their movement is expansion and spreading; thus it was named boiling. And 'the boiling': the strength of a person; because it is more intense than that which is below it. And 'the boiling'; with the damm: the deer; the plural of 'boiling'; because it is one of the fastest animals in fleeing; and one of the most vigorous in leaping; and the widest in running. And Al-Qazzaz said: and 'the boiling'; and 'the boiling': a wind that occurs in the wrist of the horse; it fluffs when it is stroked; and it gathers when it is left. And he said in 'the mouse': when it is touched, it fluffs. And he repeated it in the dictionary; in the hamz; and he said: and 'the mouse'; it belongs to the male of the known animal; and to the female; and a wind in the wrist of the animal that fluffs; when it is stroked; and it gathers when it is left; like 'the boiling'; with the damm. And 'the boiling': the offspring of the donkey; for its lightness; and the speed of its movement and leaping. And 'the two boilings of the stomach': two glands in the flesh of two pieces; and it was said: 'the boiling': the flesh that contains the gland; and it was said: they are for every flesh-bearing creature; and that is due to the necessity of increase; whether we say: it is flesh; or a gland. And Al-Qazzaz said: and they said: the man's water only falls in the kidney; then in the boiling; then in the testicle; and on this it was named; because it ejects what is in it to the testicle. And 'the two irons'; with the kasra: two pieces of iron that surround the tongue of the balance; for their widening from the tongue. And 'the boiling'; with the kasra; with the hamz; and without it: dates that are boiled; and are mashed; and cooked with fenugreek; which the postpartum women drink; Al-Qazzaz said this; and in the summary of Al-Ayn: fenugreek that is cooked; and when it boils, its boiling is thrown into a press; then it is strained; and it is given to the postpartum women. And he repeated it in the dictionary in the hamz; and he said: and 'the boiling'; with the kasra; and 'the boiling'; like 'Thumamah'; and 'the boiling'; and 'the boiling'; like 'a grape'; and its hamz is left: fenugreek that is cooked for postpartum women; it was named either for its boiling; or for its widening; by combining dates and fenugreek. And 'the fur'; and 'the skin': a known garment; for the emergence of its wool; and the increase of comfort with it; as if it is the essence of the entire material. And 'the skin of the head': its skin with its hair; and 'the skin': the white land; which has no vegetation; because it is wider for it in terms of where it is. And 'the skin': wealth and riches; and a piece of dry gathered vegetation; and a robe whose sleeves are rolled up; because if it were not for their increase, they would not have been rolled up; and half a garment made from the hair of camels; as if it was likened to the skin for its length and softness; and a bag in which the asker places his charity; and the crown; for its wideness; and height; and perfection; and for the wealth of its owner; and the woman's headscarf; for its increase over her sufficiency; and for its abundance; and its superiority over her head.

'And 'Rafā' the garment; he mends it': he repairs it; and he covers its tear; and it was said in the Qāmūs; in the hamzated form: he brings some of it together with some of it; Al-Qazzāz said: and the hamz is more; and 'al-Rifā' is like 'kisā': the joining; and the gathering; and the agreement; and from it is what is called for the married: with 'al-Rifā' and 'al-Banīn'; and they repeated it in the hamzated form; and it was said in the Qāmūs: that is: with the joining and gathering of the assembly; Al-Qazzāz said: and the meaning of 'Rafā': he married; and 'al-Arfā': the one with large ears in relaxation; Al-Qazzāz said: and 'the ear that is Rafi'ā': it is the one that leans towards the other; until the tips of both nearly touch; and 'I Rafawtu the man': if I calmed him from fear; and it was repeated in the Qāmūs in the hamzated form; because that is broader for his thought; because it is more settled for his eye. And 'al-Rawf': is calmness; and it is broader than disturbance; because it can only be from the settling of the eye; it was said in the Qāmūs: and it is not from 'al-Ra'fa'; and 'al-Rawfa': is mercy; and 'Rāfa; yarāfu': is a dialect in 'Ra'fa; yar'afu'; and its remainder will come soon, if Allah (the Exalted) wills.