And when he completed - glorified and exalted is He - the evidence for the verse ﴿Certainly, the saying has been established against most of them﴾ [Yasin: 7] (p-162) by stating that the denial of the two fundamentals; Tawhid (Oneness of Allah) and Hashr (Resurrection); and he clarified them to the utmost clarity; he returned to affirming the third fundamental; which is the command of the Messenger; and the revelation; and when it was known that Allah (the Exalted) has established the norm in the human type that whoever reaches the age of youth; and young adulthood; forty-two years; his instincts are restrained; so no instinct increases in him; and all his powers stop; so nothing increases in them; as for the sensory meanings, they are unrestricted; and as for the abstract meanings, they do not increase except by experience and acquisition; and for this reason, they said:

If a man is exhausted by manliness while young ∗∗∗ then seeking it in old age is hard for him.

And it was known that the Prophets - peace be upon them - have the instincts of knowledge; and wisdom; and other than that which Allah brings forth through their hands; and nothing decreases from their powers; rather, they are increased; as it was narrated that the Prophet - blessings and peace be upon him - used to walk without concern; and that the Companions - may Allah be pleased with them - would exert themselves; so their effort would be to keep up with his gentle walk; and that he wrestled Rukana, who was known for his strength; and he was confident in himself that he would overpower whoever wrestled him; so the Prophet - blessings and peace be upon him - could not hold himself back; and he returned to that three times; all of that he could not hold in his hand; until he began to say: "This is indeed astonishing, O Muhammad; will you overpower me?" And indeed he went around to his wives - and they were nine - each one of them; nine times in a single instance; and other than that which is narrated of his powers that surpassed those of people; and nothing has been narrated about any Prophet from the Prophets; from those who lived a thousand; and those who lived less than that; that anything decreased from their powers; rather, it has been reported in the authentic narration from Abu Huraira - may Allah be pleased with him - that "the Angel of Death - peace be upon him - was sent to Moses - peace be upon him - to take his soul; and when he came to him, he struck him; and he put out his eye; and he said to his Lord: 'You sent me to a servant who does not want death.' Allah said: 'Return to him and tell him to place his hand on the back of an ox; for he will have a year for every hair that his hand covers.' He said: 'O my Lord; then what?' He said: 'Death.' He said: 'Now.'" And at the end of the Torah: 'And the servant of Allah, Moses, died in the land of Moab by the command of the Lord; and he was buried opposite the house of Peor; and no one knows his grave to this day; and Moses was one hundred and twenty years old when he died; his sight had not weakened; nor had he aged greatly.'

When the matter was thus; and Allah - glorified and exalted is He - had made their sending in the years of standing in instincts; and weakness in powers; a breach of custom; as an honor for them; and a reminder for the people of their truthfulness; it was known from the inclination towards something not explicitly mentioned; and from the mention of his pronoun ﷺ without a prior mention of him; that the estimation is: "But our Prophet ﷺ we have honored; and we have not belittled him; rather we have granted him instincts of virtues; which the former and the latter have failed to achieve; and he brought a Qur'an that astonished mankind; and the jinn; and sciences; and blessings that surpassed the powers." And it is certainly known that what he brought is not poetry; contrary to what they accused him of out of envy; and aggression; and falsehood against him; and slander and excess in accusation; and tyranny; because he had passed the age of youth and adolescence entirely; and he did not say a verse of poetry; with what he sees for you and your likes in it from boasting; and with it from competition; and he had reached the age of standing; it is certainly known that there does not occur for a person in it an instinct that was not present in his youth; neither poetic nor otherwise: "And We did not teach him"; meaning: We; "poetry"; in what We taught him; and that he should strive to adhere to a known meter; and a specific rhyme; and a rhyme that he commits to; and to revolve meanings around it; and to bring words to it with effort; as Zuhayr did in his annual poems; and others from the people of pretensions: "And I am not one of the pretentious" [Sad: 86] because that - even if you count it as pride - is not fitting for our honor; because none rejoices in it except one who wants to promote his words; and adorn them; by shaping them according to a known meter; a specific purpose; and a committed rhyme; because he cannot bring forth anything better than it; with what cannot be compared without adhering to a meter or rhyme; on the condition that it has another deficiency; which is the greatest cause for aversion from it; and it is that he must weaken his adherence to some meanings; and since we did not teach him this baseness; we molded him on all the arts of eloquence; and enabled him from all aspects of fluency; then we settled in his heart the springs of wisdom; and trained him on delivering noble meanings; even if they were subtle in the eloquent; sweet; easy words; whether they were measured or not; and that was by what We inspired him with; then by what Gabriel - peace be upon him - conveyed to him; from what We commanded him with from the comprehensive words; and speech; so there is no pretension in it at all; when he was given a choice between two matters, he only chose the easier of them; as long as it was not a sin; or severing of ties; and this verse that I have mentioned in enthusiasm; in the early part of the chapter of literature; is attributed to a man from Banu Quray' who was not named; and before him:

When people see the rich and his neighbor The poor, they say he is incapable and harsh.

And wealth and poverty are not from the cunning of a man But rather they are portions divided and roots.

If a man is exhausted by virtue while young Then seeking it as an adult is severe for him.

And indeed we have seen from a despised rich man And a poor man from a people who died while he was praised.

The meaning is that the abundance or scarcity of wealth is not from an innate instinct; rather, it is a divine matter. There is no role for instincts - whether of strength or otherwise - in it. This is evidenced by the fact that we often see someone who missed out on wealth as a vigorous young man, yet attained it as a weak old man. And we have not seen someone who was deprived of nobility as a young man attain it as an old man. This is further evidenced by how many wealthy individuals have despicable instincts, and how many poor individuals possess praiseworthy traits. Nobility is humanity; it is every pleasant matter with a commendable outcome, beautiful in consequence. This is true leadership. It means that whoever has nobility in their nature is naturally inclined to practice it in their youth, whether they are rich or poor. And whoever does not have it cannot strive for it in the age of maturity. So, may Allah bless them! How wise and aware they were of the subtleties, and how knowledgeable they were! And for this reason, this unlettered Prophet was among them; his knowledge filled the worlds and ascended in ranks of meanings. So, where is the like of it?

And when poetry - with what it is built upon of contrivance; which is very far from the qualities of the Prophets; so how about the most noble of them?! - is that which is earned by it; praise; and invective; most of it is lies - and other than that from its faults; Allah, glorified and exalted is He, said: ﴿And it is not befitting for him﴾; meaning: and it is not correct; nor is it sought; nor can it be achieved at all; because his rank is more exalted; and his ambition is higher than to be a praiser; or a critic; or to be bound by what may lead to a deficiency in meaning; and his nature is entirely contrary to that. When the evidence was completed regarding the matter of the Messenger, blessings and peace be upon him; and it included that poetry - which is the deliberate crafting of words upon a known meter; and a committed rhyme - is a deficiency; for what was mentioned; and for what necessitates adherence to the meter; the rhyme; and the verse; with the need for precedence; and delay; and the turning around on meanings; without clarification or explanation; so it becomes difficult to understand; resistant to expression; and he, blessings and peace be upon him, negated that deficiency from him; thus it included the glorification of what was revealed to him from it - as indicated by the letter ن of greatness in “We taught him” - he affirmed for him what is befitting for him; and he said - as a justification for what preceded -: ﴿Indeed﴾; meaning: what; ﴿he is﴾; meaning: this which has come to you with it; ﴿except a reminder﴾; meaning: honor; and a lesson; ﴿and a Qur'an﴾; meaning: a comprehensive one for all wisdom; of this world; and the Hereafter; recited in the places of worship; and repeated in acts of devotion; and by reciting it and acting upon it, one attains the success of both abodes; with the distinction between the misleading; ﴿clear﴾; meaning: evident in that; manifesting all that is in it for whoever seeks it truly; and desires it with the highest desire; after participating in its absolute understanding; and mere enjoyment of it; the intelligent; and the foolish; and the sharp; and the dull; and it is not poetry that is contrived; where in it - by the ruling of adherence to the meter; the rhyme; and the verse - something is advanced from its true position at times; and delayed at others; and replaced with what is not equivalent to it; so its meanings diminish; and become complicated; and perplexing; so only that one understands it; and that one; although it is from the whispers of the devils, so how far apart are they! And this meaning is made very clear at the end of “Sad”: ﴿Say, I do not ask you for it any reward, nor am I one of the contrivers﴾ [Sad: 86] ﴿It is nothing but a reminder for the worlds﴾ [Sad: 87]; meaning: all of them; their intelligent ones; and their foolish ones; unlike poetry; for indeed, with its descent from its eloquence, it is truly only a reminder for the very intelligent.