They are denied, meaning my soul denies you and is repelled by you. I fear that you may bring me harm, as evidenced by His saying: "Rather, we have come to you with that which they used to doubt." This means we did not come to you with what we denied for your sake, but rather we came to you with that which brings you joy and happiness and cures you from your enemy, which is the punishment that you used to threaten them with its descent. They doubt it and deny you with certainty regarding their punishment, and indeed, we are truthful in informing you of its descent upon them. And it has been recited: "So hurry," with the hamzah cut off and connected, from 'asra and 'sara. And the possessor of the [UNTRANSLATED-LATIN: iqlid] narrated: "So travel," from traveling and cutting off in the last part of the night. He said: "Open the door and look at the stars... How many parts of a dark night are upon us." [[He says to his companion, and he loved the length of the night and called it: Open the door of the house and look and contemplate the stars, has it tilted towards the west or not? And 'how many' may be a news of abundance, and it may be interrogative, then it may be an independent statement, and it may be that the action before it is suspended from working in its wording because it has precedence. The intent of this command is to seek his information about what he learns after looking at the answer to the mentioned question. And the cutting of the night refers to its darkness. And he said in the [UNTRANSLATED-LATIN: sahih]: the darkness of its end, and what is meant here is a part of the night. And the dark refers to the intense darkness due to the obscurity of things in it, and describing it as such is suitable for the context.]] It is said: it is after a good part of the night has passed. If you say: What is the meaning of his command to follow their backs? [[Mawlid said: "If you say: What is the meaning of his command to follow their backs..." Ahmad said: And for some of these purposes, Allah, the Exalted, reproached His Prophet Moses, blessings and peace be upon him, for advancing ahead of his people when he said: "And what made you hasten from your people, O Moses?" And Allah knows best.]] And forbidding them from looking back? I say: Allah sent destruction upon his people, and He saved him and his family in response to his supplication against them. He left as a migrant, so he had no choice but to strive in thanking Allah and continuing to remember Him and to focus his mind on that. He was commanded to lead them so that his heart would not be preoccupied with those behind him, and to be aware of them and their conditions, so that no glance of respect or otherwise would be overlooked in that terrifying situation, and so that none of them would lag behind for any purpose and thus be struck by the punishment. And his journey should be like that of a fugitive who leads his group and escapes with them, and they were forbidden from looking back so that they would not see what befalls their people from punishment [[He returned to his words. He said: "And they were forbidden from looking back so that they would not see what befalls their people from punishment..." Ahmad said: And indeed, this verse encompasses, despite its brevity, the etiquette of travelers for religious or worldly matters, from the one commanding, the commanded, the follower, and the one followed, as we have not neglected in the Book anything.]] so that they may not feel pity for them, and so that they may prepare their souls for migration [[The saying "and so that they may prepare their souls for migration and make it easy for them to leave their homes" may imply a precedence, and the original is: for migration from their homes and to make it easy for them, so let it be clarified. (A)]] and proceed forward [[The saying "and proceed forward" in the [UNTRANSLATED-LATIN: sahih] "they proceeded forward with no hesitation or turning back. (A)]] without looking back at what is behind them, like one who regrets leaving his homeland and keeps turning back to it, as he said: "I turned towards the neighborhood until I found myself... I ached from straining to listen to it." [[And when I saw the people turning away from us... and the daughters of longing were yearning for a separation. My left eye wept, and when I scolded it... after ignorance, it shed tears together. I turned towards the neighborhood until I found myself... I ached from straining to listen to it.]]

For Al-Samma bin Abdullah bin Tufail bin Al-Harith, and Al-Bashar: joy and what brings joy. And A'raḍ: appeared before us, and Ḥālat - with the unmarked letter - means it became a barrier between us and Al-Bashar and prevented us from it. And Bakat: an answer to 'what.' And he specified the left first, because he was one-eyed. It is narrated: Jālat, with the jīm, meaning the thoughts of the heart arising from longing circulated in my heart, while we were towards the beloved, pulling towards it with desire. It is said: Naz'a, meaning his heart inclined and longed for his love. And Al-Naz'a: the plural of Nāziʿ, so he likened the thoughts to daughters in a figurative way, due to their arising from longing and affirming the wandering and yearning. And Al-Naz'u is a refinement, because the first is specific to the tangible, while the latter two are related to the perceived. And attributing yearning and inclination to it is a mental metaphor, because they are in reality for its place, which is the heart, but the person is the cause of it. And Al-Jahl is the opposite of Al-Ḥilm. Asbalta: their tears flowed, and attributing weeping to the eye is metaphorical, meaning my eye wept. It is permissible to liken it to a human in a figurative manner, and its rebuke is a refinement, and its ignorance and forbearance are imagination. And Talafaṭ: meaning he frequently turned towards the living, until he felt pain in his neck and his neck vein. It is said: Wajaʿa Wajaʿan like Taʿaba Taʿaban. And Al-Layt - with the kasrah - means the side of the neck. And Al-Akhdaʿ: a vein in it, and they are two distinguishing features transformed from the subject, and that is an exaggeration in the frequency of turning.