And a group of women said, and they were five: the wife of the cupbearer, the wife of the baker, the wife of the owner of the animals, the wife of the jailer, and the wife of the doorkeeper. The term 'women' is a singular name for a group of women, and its feminine form is not real, like the feminine form of 'the gathering'. Therefore, it did not take the feminine ending. There are two pronunciations: breaking the noon and keeping it in the city of Egypt. The wife of the Aziz refers to Qutfir, and the Aziz means the king in the Arabic language. 'Fataha' means his boy, and 'Fata'i' means my boy and 'Fata'ati' means my girl. 'Shaghafa' means she was captivated by love, which penetrated the layers of her heart until it reached the core. The 'shaghaf' is the veil of the heart, and it is said to be a thin membrane known as the tongue of the heart.

Al-Nabigha said:

"And a worry has intervened between that and the shaghaf... the fingers seek it."

Al-Nabigha apologizes to Al-Nu'man, the king of the Arabs, for what the slanderers accused him of, meaning that a worry has prevented him from flirting with the beloved and other pleasures, and 'the shaghaf' is the place of the heart. It is narrated as 'the entry into the shaghaf', meaning like entering it. The 'shaghaf' is a disease in the heart on the right side, which doctors extract with their fingers. 'The fingers seek it' describes its condition as it is prevented from it. It is said to be the veil of the heart or a thin membrane known as the tongue of the heart. 'The fingers seek it' describes the worry, and it compares the fingers to those who can request it in a metaphorical way. Then it likens the rational worry to something tangible and exaggerates it until it claims that the fingers search for it but do not find it due to its intensity and concealment in the heart, or they touch it and want to extract it.

And the worry is illustrated by saying: 'The threat of Al-Nu'man, Abu Qabus, and his intimidation while in a state that is not its essence or reality', meaning: I have not received it in its completeness. Or because it occurred without a reason from me, but rather the slanderers fabricated lies against me. 'Duni' means: in front of me are these two places, which are a great distance apart, and yet fear has overtaken me or the distance indicates the king's severe anger towards him.

And it was read: 'Sha'afa' with the 'ain', from 'sha'afa' the camel when it is smeared.

And he burned it with tar, he said:

"As he burned the man with tar."

This is from Al-Mu'allaqah of Imru' al-Qais, and the question is for denial and disbelief, or for astonishment. 'Sha'afa' the camel means if he burned it with boiling tar over the fire, and 'hanna' means he smeared it with that tar. Thus, 'sha'afa' is used in a general sense of burning, and it is intended to mean burning with love metaphorically so that the comparison in the saying: as he burned the oiled camels applies. And if it is 'shaghaf' with the ghain, the meaning is: I reached the shaghaf of her heart with love, which is the veil of the heart or its tongue or a black seed in its center, as 'shaghafa' means I frightened the oiled camels, and the heart of the camel was terrified by the man who smeared it, because they fear him at first. It is said that it likens her love to the pleasure of camels for that oil after they are smeared with it.

And 'love' is an accusative of distinction in 'clear error' in mistake and distance from the path of correctness due to their deceit by backbiting them and their evil words. And their saying: 'The wife of the Aziz has fallen in love with her Canaanite slave and hates him.' Backbiting is called deceit because it is done in secrecy and in a state of absence, just as the deceiver hides his deceit. It is said that she had entrusted them with her secret, but they revealed it to her. She sent to them inviting them. It is said that she invited forty women among them the five mentioned and prepared for them a couch on which to recline made of cushions. She intended by this arrangement, with those women reclining and knives in their hands, to astonish and bewilder them upon seeing him. This would distract them from themselves so that their hands would fall upon their hands and they would cut them, because when a person reclining is astonished by something, their hand falls upon their hand. It is not far-fetched to intend to combine the deceit against him and against them, placing the daggers in their hands to cut their hands, so that she could confront them with evidence. And to terrify Yusuf from her deceit when he came out to forty women gathered with daggers in their hands, making him think that they would pounce on him. It is said that a 'couch' is a dining place because they would recline for food, drink, and conversation as is the habit of the affluent. Therefore, 'it is prohibited for a man to eat while reclining.' It has been narrated from Abdul Malik bin Abi Sulayman from Ibn al-Zubair from Jabir that the Messenger of Allah, blessings and peace be upon him, said: 'None of you should eat with his left hand or while reclining.' And in al-Tabari from the narration of Ibn Mas'ud: 'The Messenger of Allah, blessings and peace be upon him, prohibited two fasts, two prayers, two garments, two foods, two sales, and two marriages.' As for the foods, it is that a man eats with his left hand and that he eats while reclining, its chain is good. And there is in al-Awsat and in the Musnad of the people of the Levant from the narration of Abu al-Darda, may Allah be pleased with him, that the Messenger of Allah, blessings and peace be upon him, said: 'Do not eat while reclining. And do not step over the necks of people on Friday.' And Ibn Hibban criticized it among the weak due to Zuraq bin Abdullah, narrated from Amr bin al-Aswad from Abu al-Darda. And there is a narration from Ibn Abi Ihab. Al-Bazzar narrated it with the wording: 'It is prohibited for us to eat while reclining.' And he gave them the knives to deal with what they were eating. And it is said that a 'couch' is food, from the saying: 'We reclined at so-and-so's place: we ate.' This is in a figurative sense, because when you invite him to eat at your place, you have made for him a couch to recline upon. Al-Jamil said: 'So we were shaded by a blessing and reclined... and we drank the lawful from its jars.' And about Hamid bin Thawr, it was said to al-Jamil bin Ma'mar. 'And we were shaded in a blessing or entangled in a blessing. And we reclined: its origin is 'we reclined' with the first letter being a waw, meaning we took a couch to recline upon, and we drank lawful drink from jars, which are large containers. So in mentioning the jars, there is an indication of abundance in drinking and not being restricted in it. And from Mujahid: 'A couch is food that is sliced, as if the meaning relies on the knife, because the cutter leans on what is cut by the knife.' And it was read as 'mutaka' without hamzah. And from al-Hasan: 'mutakaa' with elongation, as if it is a form of intensity, and that is to satisfy the opening of the kaf, as in the saying 'bimuntazih.' And similarly 'yanba' as in the saying 'it flows.' And it was read: 'mutaka' which is the citron, and it was recited.

So she gifted a matka to the sons of her father... with which the 'athmuthama the waqah runs. [[The matka: the citron, and it is as if it is the one mentioned by Abu Dawood in his Sunan that it was split in half and carried on a she-camel. And the khabb: a type of running. And the 'athmuthama: the solid one; and the waqah - with a fathah -: the sound of the hoof on the ground.]]

And she had gifted a citron on a she-camel, and it is as if it is the citron mentioned by Abu Dawood in his Sunan that it was split in half and carried like two equal parts on a camel. And it was said: the zamaward [[The term 'zamaward' refers to the thin slices filled with meat. (A)]] and from Wahb: citrons, bananas, and watermelons.

And it was said: she prepared for them what is cut, from the matak of a thing meaning 'to cut it'. And Al-A'raj read: مُتَّكَأً as a passive form, from takaa, if he leaned. They greatly honored him and gifted that wonderful beauty and outstanding charm.

It was said: the superiority of Yusuf over people in beauty is like the superiority of the moon on the night of the full moon over the stars of the sky. And from the Prophet ﷺ: 'I passed by Yusuf on the night I was taken to the heavens, and I said to Jibril: Who is this? He said: Yusuf.' It was said: O Messenger of Allah, how did you see him? He said: 'Like the moon on the night of the full moon.' [[This was narrated by Al-Thalabi from the narration of Abu Harun Al-Abdi from Abu Sa'id. And it was narrated by Al-Hakim and Al-Bayhaqi in the Delails and Ibn Mardawayh from this chain in detail.]]

And it was said that when Yusuf walked in the alleys of Egypt, his face would shine on the walls, just as the light of the sun is seen from the water on it.

And it was said: no one was able to describe Yusuf. And it was said: he resembled Adam on the day his Lord created him. And it was said: he inherited beauty from his grandmother Sarah. And it was said: 'Akbarna' meaning 'hugged', and the 'h' is for pause. It is said: a woman 'akbarat' if she menstruated, and its reality is: she entered into maturity because with menstruation she moves from the limit of childhood to the limit of maturity. And it seems that Abu Al-Tayyib took from this interpretation his saying:

'Fear Allah and cover this beauty with a veil... for if you appear, the young women will menstruate in the secluded chambers.' [[This is by Abu Al-Tayyib, he says: Fear Allah and cover this beauty that is on your face with a veil, for if you appear, the young women, meaning the best of women, will menstruate in their chambers, due to what they see of your beauty. And 'lah' means to appear.]]

They cut their hands, as you say: I was cutting meat, so I cut my hand, meaning: I injured it. 'Hasha' is a word that conveys the meaning of glorification in the context of exception. You say: The people did wrong, except for Zayd. He said:

'Hasha Abi Thawban, for he is... stingy about insults and cursing.' [['Hasha Abi Thawban, for Abu... Thawban is not mute, for Amr ibn Abdullah, for he is stingy about insults and cursing.' This is by Al-Munqidh ibn Al-Tamahi, who is Al-Jumaih Al-Asadi. And 'hasha' is a word of exoneration and glorification that serves as a source added to what follows, like 'Subhan Allah'. It may be that it is an exceptional 'hasha', and it is a preposition according to most. Al-Dhabbi narrated: 'Hasha Abi Thawban' in the accusative, so it is a verb, and the possibility of the short language is weak due to the fame of the language of inflection with particles. And in the first case, its construction is similar to that of a particle in wording and meaning.

And 'bikam' the man - like 'ta'ab' -: if he is unable to speak. And he advanced like 'sahl' and 'dhurf', if he is unable to argue as if his mouth is sealed.

And 'al-dhan' - with a kasrah -: stinginess. And 'al-milhah' is a passive form, from 'lahah' if he blamed him. And 'al-lah' - like 'al-rida' - is a passive form from 'lahu' and 'al-'adhil', from 'lahut' the wood if you peeled it. And the repetition of 'Abi Thawban' is for his glorification and mentioning his name, he is not 'bakimah' with a dhammah, meaning he is one with a speech impediment, meaning: he is not mute, nor 'qaddam': meaning unable to speak. And 'Amr': it was said that he is a substitute for 'Abi Thawban', so his saying: 'Indeed, Abu Thawban...' is an interjection clarifying the reason for the glorification. And in his saying: 'Indeed, he has stinginess', there is a clarification of the reason for his silence about the reproach of the vile. The meaning is: he has abstained and is exalted above meanness and cursing.]]

And it is a letter from the letters of prepositions, so it was placed in the place of glorification and exoneration, so the meaning of 'Hasha Allah' is the exoneration of Allah and the glorification of Allah, and this is the reading of Ibn Mas'ud, by adding 'Hasha' to Allah as an addition of exoneration. And whoever reads:

Far from Allah, for your saying: 'May you be watered', it is as if he said: 'Free from blame', then he said: 'For Allah', to clarify who is free from blame and exalted.

And the evidence for placing 'Hasha' in the position of a source is the reading of Abu Al-Samal: 'Hasha Lillah', with the tanween. And the reading of Abu Amr: 'Hasha Lillah' by omitting the last alif. And the reading of Al-A'mash: 'Hasha Lillah' by omitting the first alif.

And it was read 'Hasha Lillah' with the sheen being silent, on the basis that the fatha followed the alif in omission, and this is weak due to the encounter of the two silent letters not being in its proper form. And it was read: 'Hasha Al-Ilah'. If you say: Why is it permissible in 'Hasha Lillah' not to have tanween after treating it like: 'Free from blame for Allah'? I say: It is due to consideration of its origin, which is the letter form. Do you not see their saying: 'I sat from his right side', how they left 'from' uninflected in its original form? And concerning his saying: 'Ghadat min 'alayh', the alif is transformed into a ya with the pronoun? The meaning is: Exalting Allah, the Exalted, from the attributes of inability, and marveling at His ability to create something beautiful like him. As for his saying: 'Hasha Lillah ma 'alimna 'alayh min su'in', it is marveling at His ability to create something chaste like him. This is not a human, we deny humanity from him due to the strangeness of his beauty and the distance of his goodness.

Mahamud said: 'We deny humanity from him due to the strangeness of his beauty and the distance of his goodness...'. Ahmad said: The discussion on the matter of preference has been sufficiently addressed, and Al-Zamakhshari does not allow his bias towards false beliefs to lead him to such statements, accusing the people of truth of coercion, loss, and stubbornness in necessities and denying realities in reversal. All of this they are free from, and it is enough for him to be mistaken in believing that the preference of the angel over the speaker is not necessary or rationally theoretical, but rather auditory. He was content in arguing for this belief with the necessity he claimed is ingrained in nature, then he ruled that everything ingrained in nature is true, especially since the discussion is about the nature of women who say: 'This is not a human'. If everything ingrained in nature is true, then what is ingrained in it is the love of desires and preference for the immediate and all the roots of sins, is that to be considered true except by one who looks with the eye of desire, blind on the path of guidance? And Allah is the Guardian of success.

And the reading is the first, for its agreement with the Mushaf, and matching the saying of a human to a king, as they said: 'So that is you' and did not say 'this is he' while he is present. [Mawlid said: 'Why did she not say