Taf'ta'u means: do not cease. The negation letter was omitted because it does not get confused with affirmation. If it were affirmation, it would necessarily require the letter 'lam' and 'nun'. An example of this is:

So I said, 'By the oath of Allah, I will not cease to remain seated' [[I approached my beloved Salma after her people had slept... like the bubbles of water, one after another.

So I said, 'By the oath of Allah, I will not cease to remain seated... even if they cut off my head and my limbs in your presence.'

This is from Imru' al-Qais. He says: I approached my beloved Salma after her people had slept, and no one heard my voice, nor did she feel my presence until I was with her, like the bubbles of water rising easily above it. The bubbles of water - with a damma - is the name for a water snake. The bubbles of water - with a fatha - are the bubbles that rise above it. And his saying: 'one after another' serves as a confirming state for the comparison, meaning: one state overlapping another and equal to it, like saying 'the same as the same.' Here, there is an omission, meaning: 'You frightened me with the people, so I said: By the oath of Allah, I will not cease,' meaning: I will not cease to remain seated.

The omission of 'la' (the negation) for the present tense after an oath is common to avoid confusion, and if it were not for its estimation, the verb would have to be coupled with the 'lam' of the response to the oath or with the 'nun' of emphasis or both. And 'wa-yamin' (the oath) is in the accusative case due to something omitted, meaning: I swear by the oath of Allah, it is like the source that substitutes for its action.

The rest of the story has been mentioned before.]] And the meaning of 'taf'ta'u' is 'you do not cease.' And according to Mujahid: do not tire of your love, as if he made 'futuu' and 'futuur' brothers.

It is said: he does not cease to do. Awas said:

So the horses do not cease to return and call... and one of them catches up and they separate [[This is from Aws ibn Hajar, and he referred to the horses as their owners. It is said: 'thaba' and 'thawb' when one waves the edge of his garment from a distance at the call. 'Tad'aa' means they call each other, meaning they invite one another. It is possible that 'thawb' means they go and return.

And the meaning of 'tad'aa' is they chase and some of them are related to each other metaphorically, so it is permissible that the horses are literal. Or he compared the horses to people in a metaphorical way, and 'claiming' means calling out, which is imaginative. These two interpretations are more suitable with his saying 'and one catches up,' meaning one of them precedes. And 'taqta'u' means they are cut off and some of them separate from each other, piece by piece, as they gather and disperse: the images of war from the beginning to the end in this verse, meaning: the horses continued to act like this until the war ended.]

Haradan means a disease that is severe and leads to destruction. The disease afflicted him, and it is the same for singular and plural, masculine and feminine, because it is a source. The adjective is 'harid,' with a kasra. Similar to these are 'danif' and 'danif,' and both readings have come in this regard. And Al-Hasan read it as 'haradan,' with two dammas, and similar in attributes: a man who is in a state of janabah and ghurb.