And when he established that whoever leaves the path of guidance is like the blind; and whoever follows it is like the seeing; he followed his evidence; and he said - warning the seeing against being deceived by the whispers of the wretched -: "And if"; meaning: and most of these are blind; they have been deceived within themselves by their desires; while we have clarified the path of guidance; by what We have revealed to you of this wisdom; until it became clearer than the sun; and indeed the enemies; "were about to"; meaning: they nearly approached in this worldly life; due to their blindness within themselves from the protection of Allah for you; because of their blindness to what you were created with of intelligence; and the goodness of nature; and the sharpness of wit; and the gaps of understanding; and the distance of the aim in standing against the deception of the deceivers; and the cunning of the schemers; for the clarity of the subtleties in the mirror of your polished heart; and the clear thought of yours; and when "if" is lightened from the heavy; the distinguishing letter was brought between it and the negation; and He said (the Exalted): "They will surely tempt you"; meaning: they will mix with you with a mixture of ownership; towards their intention; with their abundant deception; by enticing you to agree with what they know of the apparent worldly life; "about that which We have revealed"; meaning: by what We have of greatness; "to you"; of wisdom; "to fabricate"; meaning: to cut intentionally; "against Us"; regarding Our greatness; "other than it"; from the expulsion of those to whom We have commanded you to be patient with them; hoping from them for the Islam of one whose Islam is hoped to lead to the Islam of a great multitude of them; for his honor; and similar to that; of what Allah - glorified and exalted is He - meant; and He knows best what He intends; Al-Rummani said: And the origin of temptation is what is sought for the salvation of a thing from what it has mixed with; "And if"; meaning: if you inclined towards them; "they would take you"; meaning: with the utmost desire; "as a close friend"; and whoever is a close friend of the disbelievers; he is not a close friend of Allah; but you have seen your guidance; so you adhered to the command of Allah; and they continued in their blindness; completing our preference for you over every creature; and it has been previously mentioned what the root of "fara" revolves around; and that it means spaciousness; and what remains of its forms is the yai and the hamz; so the meaning of "I split the leather" is: I tore it; whether it is corrupt or good; because it expands by that; Al-Qazzaz said: "Fary" is the source of "I split the leather"; if I tore it for repair; and "I split it"; if I tore it for corruption; as if its hamza is for removal; and Abu Ubaidah narrated: "I split the thing"; and "I split it": I cut it; and "I split the lie"; and "he fabricated it": he invented it; because it is an expansion in speech; and an addition to what is sufficient from truth; and a transgression of the limit; and "I created the increase": he made it; and fashioned it; and Al-Qazzaz said: he embroidered it; because it encompasses what it did not encompass before the embroidery; he said: and the origin of "fary" is the split; meaning: and the embroidery occurs in the split; so the relationship is the place; and "I split the earth": I traversed it and cut it; likening it to the leather; and "farya"; like "radiya": he was confused and astonished; from the naming by the name of the cause; because the cause of astonishment is abundance and greatness in the perceived; and "I made it right": I repaired it; or commanded its repair; because repair is spaciousness in relation to corruption; and "I reproached so-and-so": I blamed him; because it necessitates an increase in speech for what the blamed one argues with; and "the faryah": the commotion; because it is an increase over the usual speech; and in the broken form: the lie; and like "ghani": the fabricated matter that is made; or the great; and the spaciousness of the buckets; like "the faryah"; and the milk at the time of milking; due to the height of the foam; and "the thing split": it was torn; and "the eye": it burst forth; and "he splits the fary": like "ghani": he brings forth wonder in his action.

And Al-Qazzaz said: "I left so-and-so cutting; and he is sharp in the matter; and so-and-so has been cutting since today; if he comes with amazement; because nothing amazes except what exceeds sufficiency."

And "Al-Rufah": is straw; because it is what is left over from grain; and "Al-Rufah": is a creature that hunts; it is called the earth's lamb; because its condition is broader than that of what does not hunt; this was mentioned by the author of Mukhtasar Al-Ayn; in the weak form with the 'ya'; its weight is "Thubah"; and the author of Al-Qamus mentioned it in the weak form with the 'ha'; and he said regarding its meaning of straw: it is like "Surad"; then he mentioned it in the weak form with the 'waw' in "Warafa"; and he said: "Al-Rufah" is like "Thubah": straw; so his words were confused; thus it is necessary to accept the Mukhtasar of Al-Ayn; but Imam Abu Ghalib Ibn Al-Tayyani - who is one to whom he submits - mentioned it in his book "Al-Mu'ab"; in the inverted form of "Rahafa"; he said - attributing it to the book of Al-Ayn - what its text is: "Al-Rufah": straw; others said: and it is said in a proverb: the little one is independent of the straw; and "the little one": is the earth's lamb; and it is a creature like a wicked fox; it hunts everything; and that is because it eats nothing but meat; Abu Hanifah is like him; all of it ends with its letters; and the author of Al-Qamus said in the weak form: and "the little one"; was mentioned in "Tafaf"; and he said in the 'ha': and "the little one"; is like "Thubah": the earth's lamb; and he said in the 'fa': and "the little one"; is like "Quffah": a creature like a puppy; or like a mouse; and "the little one is independent of the straw"; and they are both lightened; it is a proverb for the miser when he is full; perhaps this difference is dialects; and Allah knows best.

He said in the Mukhtasar of Al-Ayn: and "Al-Urfiyy"; is like "Kurkayy": pure good milk; for its abundance is like that which is deep; the Mukhtasar made it with 'ya'; and Al-Qamus made it with 'waw'; then he repeated it in the hamzated form; and he said: and "Al-Urfiyy"; is like "Qumriy": pure milk; and Al-Qazzaz mentioned in the 'ya': "I accompanied the man; I accompany him in companionship"; if I agreed with him; because that is broader in companionship; and "Al-Rif"; with kasra: is fertility; and he said in Al-Qamus: "A land in which there is cultivation and fertility; and the abundance in food and drink; and what is near to water from the land of the Arabs; or where there are greens, waters, and crops; and "The Bedouin came to the Rif"; and "Al-Raf": is wine; and it is only from abundance; and "A fertile land" is like "Kayyisa": fertile; and "The land has become fertile".

And from the hamz (the letter with a hamzah): "Rafa' as-safīnah"; like "mana'a"; and "arfa'ahā": brought it closer to the shore; for the spaciousness of those in it by land; and in relation to it, it will be for the removal; and the place is "marfa'"; and it is combined; and "rafa'a baynahum": reconciled; and "arfa'a"; inclined; and combed; and brought near; and lowered; and favored; and turned; like "rafa'a"; and to it he took refuge; and "tarāfa'ū": they agreed; and they conspired; and "al-yarfā'ī": like "al-yalmā'ī": the shepherd of sheep; and the dhaleem (a type of deer) that flees; and the dhaby (a type of deer) that runs away; and the heart that is seized by fear; as if it is likened to the dhaleem in the spaciousness of its movement; and the lack of its stability; and that is also similar to the boiling of the pot; in exceeding the limit; and "raffa'tu al-‘arūsata tarfī'atan; wa tarfī'an": it advanced in the wawī; and "ar-ra'fu": wine; and the merciful man; or ar-ra'fa: the greatest mercy; or the most delicate of it; and there is no doubt in the inclusion of that in spaciousness; and "ra'fa": a place; or a sandbank; and perhaps they are both spacious; and "al-far'a": like "jabal"; and "sahāb": the wild donkey; or the young one of it; due to its extreme fleeing; like the pot in its boiling; and "amrun farī'": like "farī"; and "kullu as-sayd fi jawfi al-farā": meaning: all of it is beneath it; and "far'a"; with a vowel: an island in Yemen; perhaps it is abundant there; and "al-fār": known; and the singular is "fārah"; and the plural is "fi'ran"; it is named for its jumping in its running; and because it is spacious among the insects in its movement; by walking on walls; and ceilings; and the like; and "al-fārah": a tree; and the fragrant musk; he said in al-Qāmūs: or the correct one is the mention of "fārat al-misk"; in "f w r"; for the boiling of its scent; or it is permissible to hamzah it; because it is in the form of al-fārah; and "fa'ar": like "mana'a": dug; and hid; and buried; it may be from spaciousness; and from its removal; and "labanun fa'ir": like "katif": the fārah fell into it; and "ardun fa'irah; wa maf'arah": abundant in fār; and "afarat al-qidr - with a fatha -; ta'firu afran": its boiling intensified; and "al-insān": leaped; and ran; and "al-ba'īr": became active; and gained weight; after effort; like "afira" - like "fariha" -; in both of them; and became light in service; and that which moves before the person and serves him is "mi'far"; and "al-ufurrah"; with two dhammas; and the emphasis of the raa: the group - and he restricted it in the summary of al-‘Ayn with "dhātu al-jalabah" -; and the calamity; and the mixing; and all of that is clear in spaciousness; and the increase beyond sufficiency; and "al-ufurrah"; also: the intensity of evil; due to the intensity of its boiling; like the pot; and the intensity of winter; or the absolute intensity; and "min as-sayf": its beginning; because it expands with it; he said in al-Qāmūs: and its beginning is opened and it is moved in all; and "al-urfah"; with a dhamma: the limit between the two lands; and the knot; and as if this is the removal of spaciousness; and "al-urfī": like "qumrī": the one who sweeps; and "urifa 'ala al-ardhi ta'rīfan": boundaries were made for it; and it was divided; and "ta'rīfu al-habl": its knot; and "huwa mu'ārifī": its limit to my limit; in residence and place; and Allah is the Grantor of success.