And when he established the conclusive proof regarding their distance from the rank that they had made permissible for them from polytheism, he followed it with the clarification that while they do not benefit them in this world, they will abandon them in the Hereafter when they are most in need of them, disappointing their expectation that they bring them closer to Allah in nearness. So Allah, the Most High, said, referring back to the statement "And when We said" [Al-Kahf: 50], returning to the state of concealment, indicating their distance from His glorious presence and His exaltation above what may be imagined from His saying, "And they were presented before your Lord in rows, indeed you have come to Us" [Al-Kahf: 48] in the veil of majesty and greatness. And Hamzah in his recitation with the noon followed the style of speaking that was in it with an increase in grandeur: "And the Day" meaning remember the Day "Allah will say to them mockingly: 'Call upon My partners'" and clarified that the addition is not in its reality, but it is a rebuke to them. So Allah, the Most High, said: "Those whom you claimed to be partners" and "So call upon them" continuing in ignorance and misguidance, "but they did not respond to them" meaning they did not seek or want to respond to them, turning away from them, showing disdain for them, and preoccupied with themselves, let alone that they would assist them.

And when they were in extreme distance from being prevented from their deities, He said in a manifestation of greatness: "And We placed between them" meaning the polytheists and their partners "a barrier" (p-79) meaning destruction or a place of destruction, a separating barrier between them, a strong and stable destroyer, not one of them will escape from it. And I interpreted it this way because it is like His saying, "So We separated between them" [Yunus: 28] meaning in hearts, meaning We made what was between them of connection into enmity, and like His saying, "Our Lord, these have led us astray, so give them a double punishment from the Fire" [Al-A'raf: 38] "These are our partners whom we used to invoke besides You" [An-Nahl: 86] and similar to it, because the meaning of all of that is that He changes what was between them of affection in this world and connection into hatred and severance, as He, the Most High, said, "Then on the Day of Resurrection, some of you will disbelieve in others and some of you will curse others" [Al-Ankabut: 25] and that each group will seek the destruction of the other. This necessitated the gathering of all in it. This guides to the meaning from the verses of the Book, and Ibn Kathir narrated from Abdullah ibn Amr, may Allah be pleased with them both, that he said: It is a deep valley that will separate on the Day of Resurrection between the people of guidance and the people of misguidance. And Al-Hasan Al-Basri said: Enmity.

As for his taking from the word, it is because the root of [UNTRANSLATED-LATIN: baqa] has a yāʾ form and a wāw form, both with and without a hamzah. It has eleven constructions: one yāʾ form: [UNTRANSLATED-LATIN: baqiya], and six wāw forms: [UNTRANSLATED-LATIN: qabā], [UNTRANSLATED-LATIN: qawāb], [UNTRANSLATED-LATIN: baqāw], [UNTRANSLATED-LATIN: bawqā], [UNTRANSLATED-LATIN: qabā], and [UNTRANSLATED-LATIN: baqā]. And four hamzah forms: [UNTRANSLATED-LATIN: qabāʾ], [UNTRANSLATED-LATIN: qāʾba], [UNTRANSLATED-LATIN: baʾqā], [UNTRANSLATED-LATIN: abāqā] - all of them revolve around gathering, and specifically around the arrangement of [UNTRANSLATED-LATIN: baqa]. It revolves around the barrier between two things, and it requires strength, stability, preservation, and destruction either by force or action. For indeed, whoever is prevented from something has perished by the loss of that thing by action if the barrier is death, and by force if it is something else. It is said: [UNTRANSLATED-LATIN: qabā] the thing: he gathered it with his fingers, and the building: he raised it, and the saffron: he harvested it. And [UNTRANSLATED-LATIN: qabā] - in the restricted sense: is a plant - because it is the reason for gathering for its grazing and benefiting from it, and it is also gathered. And [UNTRANSLATED-LATIN: qabā]: the arching of something - because it is closer to the gathering of some of its parts with others. And [UNTRANSLATED-LATIN: qabāṭa]: the joining of what is between the lips, and from it is [UNTRANSLATED-LATIN: qabāʾ] from the garments. And he [UNTRANSLATED-LATIN: qabā] him with [UNTRANSLATED-LATIN: taqbīyah]: he gathered him, meaning he brought him together until he became as if he were in a concave place. And he [UNTRANSLATED-LATIN: qabā] upon him with [UNTRANSLATED-LATIN: taqbīyah]: he rushed upon him in his matter - because he was as if he had thrown him into a pit. And the garment: he made from it a [UNTRANSLATED-LATIN: qabā], and he [UNTRANSLATED-LATIN: taqbā] the [UNTRANSLATED-LATIN: qabā]: he wore it. And [UNTRANSLATED-LATIN: zaydā]: he came to him from behind - because whoever intends to throw someone into a pit, likewise he approaches him stealthily. And the thing [UNTRANSLATED-LATIN: taqbā]: it became like a dome. And a woman [UNTRANSLATED-LATIN: qābīyah]: she collects the quail and gathers it. And [UNTRANSLATED-LATIN: qābīyah]: the mean one - because it is a building of exaggeration, thus it indicates a great amount of gathering and the necessary greed for meanness. And the sons of [UNTRANSLATED-LATIN: qābīyah]: those who gather to drink wine - because it is a state that reveals the meanness of the mean. And [UNTRANSLATED-LATIN: qabā] - with the dammah and it is masculine and restricted - is a place near the noble city, and a place between Mecca and Basra. And [UNTRANSLATED-LATIN: inqaba]: he hid. And [UNTRANSLATED-LATIN: qabā] two bows and [UNTRANSLATED-LATIN: qabā] two bows - like a garment: he [UNTRANSLATED-LATIN: qabā] two bows. And the [UNTRANSLATED-LATIN: muqabbī]: the one with much fat - as if he has gathered for himself from it with ease what has become like a building. And [UNTRANSLATED-LATIN: qabāyah]: the place of victory - because it gathers what is in it just as the dome, [UNTRANSLATED-LATIN: qabā], and [UNTRANSLATED-LATIN: waqbah] gather what is in them. And from its hamzah forms: [UNTRANSLATED-LATIN: qabā] the food - like gathering: he ate it, and from the drink: it filled. And [UNTRANSLATED-LATIN: qabāʾah]: a grass that is grazed - because wealth gathers upon grazing it.

And from the wawiyy: Qaba al-ardha yaqubuha wa qawwaba-ha: he dug in it like the shape of curvature - because the circle is the most complete form for something other than itself and within itself, because it has no angles that separate it. And qawwabtu al-ardha: I stirred it, and al-qubah: what appears on the body and emerges upon it - because it often takes the shape of a circle. And taqawwaba jilduhu: the scab fell off him, and the hair fell away from him - either due to removal, or because its traces are like circles. And qawwaba al-shay'a: he uprooted it from its origin - because its trace, when uprooted, is like a round hole. And taqawwaba huwa: he was uprooted. And al-qaybah and al-qabah: the egg - because its roundness resembles that hole. And al-qawb - with the opening: the splitting of the bird's egg, and with the damm: the chick - because it is from it. And in the proverb: a qaybah was freed from qub - it is said for one who has separated from his companion. And al-qubi: one who is fond of eating chicks, and al-qub - like surad: the shells of eggs. And taqawwabat al-bayda: it was hollowed out, meaning it was dug. And umm qub: the calamity - for it gathers what it comes upon as if it has swallowed it in a hole. And qab: it approached - because proximity is the beginning of gathering. And qab: it fled, meaning it was deprived of proximity - the opposite. And qab: it split, meaning it divided the gathering, so it is also from removal. And qab qawsin wa qibuh: its measure - because the bow is like half a circle from that hole. And al-qab: what is between the grip and the string - because it is part of that. And for every bow, there are two qabs. And the black one that is qawwib: the one whose skin has shed from the snakes - due to the roundness of that skin and its resemblance to the hole. And iqtab al-shay'a: he chose it, meaning he gathered it to himself. And a man who is full of qubah: like humazah: stable in his dwelling - from the stability that is necessary for gathering. And qawiba min al-ghubar: it became dusty - either because the one who digs that becomes dusty, or because the dust has increased upon him until it covered him, so it became like that hole.

And from the mahmuz: Qa'aba al-ta'ama - like mana'a: he ate it, and al-ma'a: he drank it like qa'iba - like faraha, or he drank all that was in the vessel. And qa'iba min al-sharab: he became full, and he is miq'ab - like minbar: one who drinks a lot of water. And in'aan quwa'ab: one who takes a lot of water - so it is as you see, a specific gathering for eating and drinking, or that he gathered it in the cavity of his belly.

And from the wawiyy: baqahu bi'ainihi: he looked at him - so it is from the necessary preservation for gathering. And abqih biqawtika malaka: and baqawatika malaka, meaning preserve it as you preserve your wealth. And baqawtuhu: I waited for him - and it returns to the stability and vigilance that returns to preservation, and preservation necessitates stability. And from the ya'iyy: baqiya al-shay'u baqaan: it remained and lasted, the opposite of fani. And the name al-baqwa - like da'wa, and it is joined, and al-buqiya - with the joining and al-baqiyyah. And al-baqiyyah may be placed in the position of the source.

And from its root: the bough: the gathering and the downpour of heavy rain or the calamity that descends - that it descends from a hole due to its severity, and the bawa'iq: the returns - because it is a gathering for those who are accustomed to it, and the bawa'iq: the evil - because it is destructive, so it is as if it causes one to fall into destruction, and the bough - with a damm: a kind of shovel that the miller blows into, or that which is blown into generally and is played - because its hollow shape resembles the hole, and the bough also: the falsehood and the lie - because its sound is most similar to that, and the mubawwaq - like mu'azzam: the false speech, and the bough - and it is opened: one who does not keep a secret - because when the bough is blown into, it makes a sound, and the bough: a thin tree - because due to its thinness, destruction quickly approaches it like one who falls into a hole, and the bā'iqah: the calamity - as if it pushes away whoever comes to it in the hole, and a bā'iqah has descended upon him: it has opened up, and bāq: it has come with evil and disputes - from that, and likewise bāq, meaning it has transgressed against a person, and it has bāq with him: it has wronged him, and the bā'iqah has affected the people: it has struck them, as if it has bāqed upon them, meaning it has emerged due to its severity from a hole, and the bāqah: the bundle of greens - due to its gathering, and bāq with you: it has appeared to you from a hidden place - as if it was in a pit and has emerged, and from it bāq so-and-so: he has attacked a people without their permission, and bāq the people: he has stolen from them, and bāq with him: it has surrounded him, meaning - it has encompassed as the hole encompasses, and the people bāq upon him: they gathered and killed him unjustly, and the wealth has bāq: it has spoiled and become worthless - like one who falls into a pit, and from it a bā'iq merchandise: it has no value, and tabawwaq in livestock: it has fallen into death and spread, and the khāq bāq: the sound of the private part during intercourse - because it is from the gathering, and because the private part is a hole, and from its hamz: the calamity has struck them bā'ūqan: it has affected them, and time has bāqed upon them: it has attacked them with calamity.

And from the wawiyy, the waqbah: a great opening in which there is shade. The waqb and the waqbah: a hollow in the rock where water gathers. It is said: it is like a well in the Safa that has one or two elevations where rainwater collects. Every hollow in the body is a waqb, like the hollow of the eye and the shoulder. The waqban from the horse: two depressions above its eyes. And the waqb of the mahala: the hole through which the axis enters. And the waqbah of the oil: its infusion, and likewise the waqbah of the thareed. And waqaba something: it entered into the waqb. And awqaba something: he put it in it. And a rukiyyah waqba: a water-filled one. And a woman miqab: wide of the private part, and the sons of the miqab were attributed to their mother, meaning they insulted them by that. And the miqab: a man who drinks a lot of water, and the hamqaa or al-muhmiqah. And the sir of the miqab: to continue the journey for a day and a night - as if that is the journey of the fool who does not remain on his back. And the moon waqaba waqban: it entered into the shadow that eclipses it - as if it is a pit that swallowed it. And the sun waqabat waqban: it set likewise. And it is said: everything that has disappeared has waqab. And the darkness waqab: it approached. That is, it became like the waqbah, so it swallowed the light or swallowed what is in the universe and hid it from the light. And a man waqb: a fool - as if he is a vessel for everything he hears, having no ability to distinguish his good from his bad. And the female: waqbah. And Tha'lab said: the waqb: the lowly, meaning because he follows his desires and becomes as if he is the waqbah that does not reject anything thrown into it. And the horse waqaba waqban, and it is the sound of its qunb, meaning the vessel of its rod. And it is said: the sound of the clattering of the horse's stirrups in its qunb - because the vessel of its stirrups is like the waqbah. So it is from the application of the name of the place to what is in it. And the qibbah - like 'idah: the inflation when it becomes large from the sheep. Ibn al-A'rabi said: and that does not occur except in sheep - because the resemblance of the inflation to the waqbah is apparent. And the waqbah: a place that is extended and shortened. And the waqba: water for the Banu Mazin - because it gathers them as the waqbah gathers what is in it. And the awqab: the cloth of the house like the burmah and the two millstones and the pillars - because the house is like the waqbah for gathering or because it is a gatherer for the assembly of those in it. And the miqab: the wad'ah. And awqaba the people: they became hungry, meaning they prepared to put food into the waqbah of the stomach. And a male awqab: a waler in the henaat - because it is like the awqab, meaning the holes. And the waqb: the approach and coming, and it is the reason for gathering.

And wabqa - like wa'ada and wajila and waritha wubuqan and mawbqan: it perished, meaning it fell into a waqbah, meaning a pit like istawbqa. And kamajlis: the place of destruction and imprisonment, and a valley in Hell. And everything that stands between two things - because the waqbah stands between what is in it and what is not.

And from its derivatives: the servant fled - like he heard, struck, and prevented - fleeing. It is also pronounced - and fleeing - like a book: he went without fear or toil of work, or he concealed himself then went - and all of that returns to making it as if he descended into a hole, and it is characteristic of him at that time to be hidden. And from it, he concealed himself: he hid or was restrained, and to conceal something: to deny it - because the reason for denial is concealment. And to conceal: to avoid sin, meaning to stay away from sin. So it is for the removal of gathering or for the removal of destruction in the hole. And 'abq - pronounced with movement: the hemp - for its resemblance to its hollowing in the hole. And 'abq: its peel - for its strength necessary for gathering or because it is threads that are collected.