And when it was known that whoever knows poetry knows prose, it is higher, so he presented it. He followed it with prose and said: ﴿And not by the saying of a soothsayer﴾, which is the astrologer who informs about things he imagines for a seer who informs him of that. Most of it has no validity, and his expression about that is in the forced rhymed prose [the intended meaning is] that it is rhymed prose in which the meaning follows the wording for the embellishment by resembling the verses.

And when the distinction of the Qur'an from the rhymed prose is very subtle due to what is in it of the pauses in most cases, and it left it in the resurrection, it is a difference because the rhymers do not accept to bring a companion that has no counterpart, and they consider that to be a bad defect. Likewise, the prolongation of the rhymed prose from its companion and weakening it against its equivalent is not accepted by any rhymer, even if he is drowsy. The distinction of the Prophet ﷺ from the soothsayers is very clear, for the soothsayer is one who appoints himself to guide to the lost and inform about the unseen, sometimes he speaks the truth and often he lies, and he takes a fee for that, and he limits himself to those who ask him. Therefore, he expressed that by saying 'soothsayer' instead of 'rhymer' and directed his matter towards contemplation. (p-378) He said: ﴿Little do they remember﴾ and he emphasized the matter of the little and the obscurity by merging the تاء of تفعّل, so He, the Most High, said: ﴿You remember﴾. For that reason, the matter may become confusing to you or to whom you confuse with that. He knew that what distinguishes between them is present in them because he sees that the Book follows the correct, established meaning. If the utmost correctness is established with the presence of the compatible signs in the rhyme, it is so; otherwise, it would shift from that to signs that are not compatible in rhyme or something that is close to it, or a singular one with the possibility of making it as he accepted it, but with the deficiency of the intended and the length of the speech and such. And the Prophet ﷺ never claimed on any day knowledge of the unseen nor a share for his noble self in anything of what the soothsayers have in it, nor did he convey at any moment from the jinn a report that he mentioned he had benefited from them, nor did he praise them for that as the soothsayers do. Rather, he condemned the wicked among them to the utmost condemnation and said: Most of what they bring is lies. And he did not ask for a fee for what he called to nor did he limit himself to those who come to him for questioning. Rather, he ﷺ follows the people in their gatherings, calling them to Allah to save them from misguidance. So his distinction from the soothsayers does not require more than a little reminder - as indicated by the merging of the تاء of تفعّل - so it is established that the saying is not soothsaying, and its speaker and the one conveying it is not a soothsayer, and the attribution of the saying to the one conveying it is clear in its correctness.