And you see, if you had seen their cave, the sun when it rises, it would pass them on the right side, and when it sets, it would pass them on the left side, while they are in a spacious place therein. And when their condition was hidden, so too was the condition of the sun for those who did not observe it. The letter 'taa' of the verb 'tafa'ul' is merged by Nafi', Ibn Kathir, and Abu Amr, and it is dropped by Asim, Hamza, and Al-Kisai. So Allah, the Most High, said: 'Tazawwaru', meaning they lean and incline. And perhaps the reading of Ibn Amer and Ya'qub, 'Tazwaru', in the form of 'Tahmaru', is an indication of the state at the end of the incline, 'from their cave' with the shrinking of its rays as it rises until it departs 'to the right side' when you are facing the qiblah and you are directed towards it or facing the sun, so it affects them from its heat what prevents them from decaying, and the ceiling of the cave prevents the intensity of the destructive heat in the remainder of the day. And when it sets, meaning it begins to incline towards the west, 'it cuts them off', meaning it diverts in its course away from them 'to the left side' likewise, so that the intensity of the heat does not harm them, and they receive from its benefits what was present at the rising, so their cave remains moist, and it comes to them from the good air and the suitable breeze that protects them from decay and corruption. Thus, it becomes clear that the entrance of the cave is opposite to the direction of the sun, and that the mountain in which they are is to the north of the honored Mecca. It may be intended the right side of one who exits from the cave and his left, so that is not obligatory. And Al-Asbahani said: It is said that the entrance of that was open to the left side when the sun rose from the right side of the cave, and when it set, it was on its left.

And the root of [UNTRANSLATED-LATIN:qaraḍa], and it has no meaning except this composition - it revolves around cutting, and it necessitates deviating from something, and turning away from it. I have cut the thing - with a fatha - I cut it - with a kasra: I have cut it with scissors or otherwise - because when you reach it, you have aligned with it, and when you cut it, you have surpassed it, thus you have deviated from it. And [UNTRANSLATED-LATIN:qaraḍ] is a saying of poetry specifically - because there is nothing in speech that resembles it, for it is cut off from it, deviating from it by what is specified by it in measure. And have you passed by a place like this? So you say: I have cut it to the right at night, meaning it was to my right. And [UNTRANSLATED-LATIN:qaraḍ] is what you give of money to be repaid - because you have cut it from your wealth. And [UNTRANSLATED-LATIN:qirḍ] - with a kasra - is a term in it from [UNTRANSLATED-LATIN:al-Kisā'ī]. And [UNTRANSLATED-LATIN:qaraḍ] is what you have lent of good or evil - by analogy. And [UNTRANSLATED-LATIN:taqrīḍ] is praise and blame - because it distinguishes the speech in it with a clear distinction. And they are similar in this - as if each of them is a lender to his companion and fulfilling for him what he has lent him. And [UNTRANSLATED-LATIN:muqarāḍah] is trading - because the owner of the money has cut from his wealth, and the worker has cut from his work a share for this money. So and so has cut the bond - if he dies, because when his life is cut off, every bond he has in this world is cut off. And so and so has come, and he has cut his bond - if he comes exhausted, having approached death - as if that has been attributed to him for the closeness. And [UNTRANSLATED-LATIN:muqarāḍah] is quarrelling - for it cuts off honor and what is between the quarreling parties. And [UNTRANSLATED-LATIN:iqtirāḍ] is backbiting - from that and from [UNTRANSLATED-LATIN:qaraḍ] as well, for whoever backbites is backbitten. And [UNTRANSLATED-LATIN:qaraḍ] - with a kasra - is when something moves from one thing to another - because by reaching the second, he has cut off the first. And [UNTRANSLATED-LATIN:qaraḍ] is when he dies. And [UNTRANSLATED-LATIN:muqāriḍ] is little vegetation - either for removal against much, or a comparison with the places of drawing water in the well that has little water. For [UNTRANSLATED-LATIN:muqāriḍ] also refers to the places that the one drawing water needs to cut from them water, meaning to draw, meaning to put the bucket into the well to fill it due to the lack of water - because they are places of cutting water by raising it from the well. And [UNTRANSLATED-LATIN:muqāriḍ] also refers to large jars - as if they are large and have cut a lot of water, they are those that have cut off compared to the small ones. And what has no [UNTRANSLATED-LATIN:qirāḍ], meaning what the eyes cut off from it, so it covers it to turn away from it, the eyes - due to the lack of their access to his skin. And [UNTRANSLATED-LATIN:qaraḍ] in movement is to deviate from something in your journey. So if you deviate from it, then you have cut it. And the source [UNTRANSLATED-LATIN:qaraḍ] and its origin is from cutting. And the son of [UNTRANSLATED-LATIN:miqrāḍ] - like a pulpit - is a small creature that kills pigeons - as if it was named for cutting off the life of the pigeons. And the camel has cut its jaw: it has chewed it, so it is [UNTRANSLATED-LATIN:qariḍ] - for its cutting by chewing and for cutting it from its belly by returning it to its jaw for chewing.

And when the Most High clarified that He protected them from the heat of the sun, He clarified that He revived them with the breeze of the air. He made them comfortable with the spaciousness of the place in the expanse of the cave, and He said: "And they were in a spacious place from it," meaning in the middle of the cave and its spaciousness. And when He explained this strange matter and the amazing news, He reached its conclusion and said: "That," meaning the great mentioned matter of their guidance, and what they planned for themselves, and what was planned for them from this cave, which is open to the good breeze, protected from every harm. And what He fulfilled for them of their hopes, which none can achieve except Him, "of the signs of Allah," meaning the Most High King, encompassing all things in knowledge and power. And if it is compared to this precious Qur'an and other things with which this nation has been distinguished, it would be easy.

And when their being alone in guidance, apart from all the people of that generation, was amazing, He reached what, if contemplated, would remove its amazement. He said: "Whoever is guided," even with the slightest guidance - as indicated by the omission of the 'ya' in the writing of "Allah," meaning [the One to whom belongs all matters by creating guidance in his heart to contemplate His signs, which cannot be counted, and to benefit from them - "He is" (p-29) specifically "the guided" at any time. You will not find for him a misleader or one who leads astray. "And whoever is led astray," a visible misguidance as indicated by the manifestation - by leading him away from the path of guidance, he is nothing but the misguided. "You will not find for him" any origin apart from it, because Allah, to whom belongs all matters, and no matter for anyone with Him, has led him astray. "A guiding ally," so you find him seeing the signs with his own eyes, hearing them with his ears, and feeling them with all his senses, yet he does not know that they are signs, let alone contemplate them and benefit from them. The verse from the interweaving: it mentioned guidance first as evidence for the omission of misguidance second, and the guide second as evidence for the omission of the misleader first.