And when the meaning was that no faith would be renewed among them after the clear statement and the brilliant wisdom; and that was a remarkable matter; he explained it by what is required from depicting their condition; illustrating his honor - glorified and exalted is He - and His magnificent greatness; which drew the speech to it for understanding it - and this which has been mentioned is today a meaning; and an example; and in the Hereafter, a manifest essence - and that it has not ceased from them at all; and it continues; so he said: ﴿Indeed, We have made﴾; meaning: by virtue of our greatness; and he emphasized it due to their denial; ﴿in their necks are shackles﴾; meaning: from the darknesses of misguidance; every neck is shackled; and he indicated by the context that due to their tightness, it clung to the flesh until it bent upon the iron; so it almost covered it; and the neck within it was as if it were in it; and it surrounds him.

And when it was known that iron, when placed in the neck, its weight would lower it to the shoulder; he did not mention the direction of downward; and he mentioned the direction of upward; so he said: ﴿So they are﴾; meaning: the shackles; by their breadth; connected because of this making ﴿to the chins﴾; the plural of 'chin'; which is the meeting place of the two jaws; so it is for that reason a barrier to the tilting of the head; and when this is from raising the head; the action of the arrogant; and their arrogance was in an inappropriate place; He (the Exalted) clarified that they are compelled to it; so it is humiliation in the inward; even if it is arrogance in the outward; so he said: ﴿So they are﴾; meaning: because of this reaching; ﴿looking down﴾; from 'uqmih al-rajul'; if someone else made him look down; meaning: he made him look down; that is: raising his head; lowering his gaze; not looking except with part of his gaze; the state of the arrogant; and its origin is from their saying: 'qamah al-ba'ir'; if it raised its head while drinking; and did not drink the water; he said in the combining of the abundant and the precise: Bishr ibn Abi Hazim said, describing a ship - Abu Hayyan said: a dead body - one of them to bury it:

'And we are sitting on its sides ∗∗∗ lowering our gaze like the proud camels.'

And Al-Razi said in Al-Lawa'ih: "Al-Muqmaḥ" is that which its head is struck back to its back, like the shape of a camel. And Al-Qazzaz said: "Al-Muqmaḥ" is the person with his eyes, raising his head. Abu Amr said: "Al-Qamiḥ"; from the camels, it is that which does not drink while it is extremely thirsty; and its soul does not accept water. And Al-Qamh is the source of "Qamḥtu al-Shay'a"; and "Al-Iqtimāḥ" is your taking something in your palm, then you muqmaḥ it in your mouth; meaning you swallow it. And the name "Al-Qamḥa" is like "Al-Luqmah" and "Al-Aklah"; it has ended. And it seems that Al-Muqmaḥ is from this; because its shape at this swallowing is raising the head and averting the gaze; or its eyes if swallowing is difficult for it. And Allah knows best. This is a representation of their raising their heads from looking at the caller, out of arrogance and haughtiness; such that if they could dwell in the air, they would not delay; in pride and confusion; or because they leave this great matter, the good one, worthy of being accepted and reflected upon; while they are in utmost need of it. They are in that like the camel that is qamiḥ; for what has prevented it from water, despite its intense thirst, is a great barrier that has muqmaḥ it; but its matter is hidden, so it does not know what it is. And for that reason, the name was built for the passive form, indicating that they are subdued in missing their share of this great matter.