If you say: Allah is exalted above forgetfulness and negligence, how could the Messenger of Allah, blessings and peace be upon him, consider Him negligent while he is the most knowledgeable of people regarding Him, until it was said: 'And do not think that Allah is unaware'? I say: If it is addressed to the Messenger of Allah, blessings and peace be upon him, there are two aspects. One is the affirmation of what he was upon, that Allah is not considered negligent, like His saying: 'And do not be among the polytheists,' and 'Do not call upon another deity beside Allah,' as it came in the command: 'O you who have believed, believe in Allah and His Messenger.' The second is that the prohibition against considering Him negligent indicates that He is aware of what the wrongdoers do; nothing is hidden from Him, and He punishes them for both little and much as a warning and threat, like His saying: 'And Allah is All-Knowing of what you do,' meaning the warning. It may also mean: And do not think that He treats them as one who is unaware of what they do, but as one who is vigilant over them, accounting for even the smallest things. If it is addressed to someone else who may consider Him negligent due to ignorance of His attributes, there is no question about it. And from Ibn Uyayna: It is a consolation for the oppressed and a threat to the oppressor. So it was said to him: Who said this? He became angry and said: Only he who knows it said it. And it has been recited: 'He delays them,' with the pronoun and the 'ya.' 'The eyes are fixed upon it,' meaning their eyes do not settle in their places from the horror of what they see, rushing towards the caller. It was said: 'To rush' means to direct your sight towards the visible, maintaining your gaze upon it without blinking. 'Their heads are inclined,' raised, and their gaze does not return to them; they do not turn their eyes. That is: They do not blink, but their eyes are wide open, extended without moving their eyelids. Or their gaze does not return to them so they can look at themselves. 'Air' is the void that is not occupied by bodies, and it is described as such. It was said: The heart of so-and-so is air if he is cowardly, having no strength or courage in his heart. The fool is also said to have an air heart. Zuhair said: 'From the darkness, his breast is air.' [Like a saddle above a small one... from the darkness, his breast is air.] A 'saddle' is the hairless part of the head and a small head. 'Darkness' is the plural of 'dhaleem,' which is a young ostrich, and 'juhjuh' is the chest. 'Air' is empty and void, and he made his chest empty to be quicker in running to his food. 'The saddle' is one whose knees knock together when walking due to the length of his legs. 'And he cut it' means he severed it. 'And the severing' is an exaggeration. It is said: 'The fruit is ripe' when it has matured, and 'the land has given birth' when its vegetation is abundant and fertile. 'The level place' is a flat area and a specific location. 'And the tree' - the weight of 'tanour' - is a tree that splits its husk from a small seed that the Bedouins eat, predominated by blackness. It was said: It is the tree of the 'shahdanj.' 'And the seed' is a type of tree, singular 'ayah.' It was said: The fruit of that tree is referred to as a type of sound: 'And the tree' is the one that has increased in that place, these two types. Because the ostrich is a metaphor for cowardice and foolishness. And Hassan said: 'So you are hollow, a cup of air.' [So convey to Abu Sufyan from me... so you are hollow, a cup of air.] That our swords have left behind slaves... and the slaves of the house are their mistresses. I have insulted Muhammad, so I have responded on his behalf... and with Allah, there is recompense for that. Do you insult him while you are not his equal? So your partnership is for your good, the ransom. Is there anyone among you who insults the Messenger of Allah... and praises him and supports him equally? So if my father and my lineage are... a shield for Muhammad from you. For Hassan insulted Abu Sufyan before his Islam. And 'O' is an indication, and the one commanded to convey is not specified. It was expected that he would say: 'So it is,' meaning Abu Sufyan, but he addressed him with reproach because it is more provoking. It is also possible that the one commanded is Abu Sufyan, thus he is called upon by omitting the vocative particle.

And the hollow, the nukhb, and the air: empty of the interior, or empty of the heart from reason and courage. And instead of this line, it was narrated: 'Mughalghalah, for the concealment has departed.' And mughalghalah: the hot one from the ghala with a damm, which is intense thirst and heat. It is said: transferred from one place to another, and barah like sama'a: it went and vanished. And it is said: it appeared and became clear from the expanse of the land, which is the prominent part of it, so the khafa means concealment or secret.

And attributing the abandonment to the swords is a mental metaphor, for they are a tool for action. And 'Abid in diminutive form is a tribe, as is 'Abd al-Dar, and its leaders are the subject.

And the maidservants are its predicate, and the sentence is in the position of the second object of tarakt, meaning: I made them slaves with no masters except for the women, and I made 'Abd al-Dar likewise, meaning: we have annihilated its prominent leaders, so its nobility is only women, and it is possible that they are equal to the free women as well, so nothing remains except for the slaves. And 'Ahtahijuh: is an interrogative reproach, and the waw after it is for the condition, meaning: it is not appropriate for that, evil and good, of the kind of af'al al-tafdil, and they were specifically exempted from the deletion of their hamzah for the sake of ease due to their frequent use, but what is meant by them here is the essence of the description, not the increase in it, and the evil is Abu Sufyan, and the sentence is a supplication, he prayed against him to be a ransom for the Messenger of Allah, blessings and peace be upon him, and he presented it in the form of ambiguity for the sake of fairness in speech, and therefore when the attendees heard it, they said: this is half a verse spoken by the Arabs, so you must be fair.

And 'Amin yahju: is an interrogative of denial, meaning: there is not one who insults him from you and one who praises and supports him from us being equal. And it is possible that the hamzah is for alerting, or for calling, and the vocative is omitted, meaning: O people of Abu Sufyan, indeed the one who insults the Messenger of Allah from you and the one who praises and supports him from you are equal in not caring about them. And it was narrated: 'Faman,' and there must be an estimation, meaning: whoever insults him and forsakes him from you to correspond the forsaking with support like insult and praise, then indeed in this there is evidence for the permissibility of omitting the relative pronoun, and the Kufans and al-Akhfash permitted it, and Abu Malik followed them, and it is conditioned to be conjoined with another relative pronoun as here. And his saying: 'And his father,' meaning the father of my mother. And it is narrated: 'And my mother.' And the waqaa: is what one protects oneself with from the disliked, like the shield, the weight of the belt, and the binding for the object of the action, so it is either in the meaning of the name of the object or the name of the tool. And I saw in the words of al-Zamakhshari what indicates the naming of this weight as the name of the object. And in al-Hama' what indicates that it came as an exception from the weights of the tool, like 'Arath for what is used to ignite the fire, meaning to set it ablaze, and 'Saradh for what is used to cut, meaning to sever. And when he, blessings and peace be upon him, heard his saying: 'And with Allah in that is the reward,' he said: May Allah reward you with Paradise for your goodness. And when he heard his saying: 'If he refuses,' he said: And Allah has freed him from the fire for his goodness. And his affirmation, blessings and peace be upon him, of the reward with blame indicates its permissibility. And from Ibn Jurayj: 'Their hearts are empty of good, void of it.' And Abu Ubaidah said: 'They have no reason.'