And do not follow or pursue. It is recited: And do not follow. It is said: He followed his trace and pursued it, and from it: [al-qafah], meaning: Do not be in your following what you have no knowledge of, whether in saying or action, like one who follows a path without knowing that it will lead him to his goal, for he is misguided. The intended meaning is the prohibition against a man saying what he does not know and acting upon what he does not know. This includes a clear prohibition against imitation, as it is following what one does not know whether it is true or false. And from Ibn al-Hanafiyyah: false testimony. And from al-Hasan: Do not follow your Muslim brother when he passes by you, saying: This one does such and such, and I saw him do it, and I heard him, while you did not see or hear. And it is said: [al-qaf] is similar to [al-'udhiyah]. And from the hadith: 'Whoever follows a believer with what is not in him, Allah will imprison him in the mud of [al-khabal] until he brings forth from it.' Until he comes forth with the exit. I have not seen it mentioned in this wording as elevated. Rather, Abu Ubaid mentioned it in [al-Gharib] from the saying of Hassan ibn Atiyyah. He said: Muhammad ibn Kathir narrated to us from al-Awza'i from him in this way. Ahmad and al-Tabarani narrated from the narration of Mu'adh ibn Anas - raised: 'Whoever follows a believer with what is not in him, intending to disgrace him, Allah will imprison him on the bridge of Hell until he exits from what he said.' And in the Musnad of the people of al-Sham by al-Tabarani from the route of Matar al-Warraq from 'Ata al-Khurasani from Nafi' from Ibn 'Umar: 'Whoever accuses a believer or a believing woman will be imprisoned in the mud of [al-khabal] until he comes forth with the exit.' And it is narrated by Abu Dawood from the narration of Yahya ibn Rashid from Ibn 'Umar with the wording: 'Whoever says about a believer what is not in him, Allah will place him in the mud of [al-khabal] until he comes forth with the exit.' And al-Hakim narrated from the hadith of Abdullah ibn Amr ibn al-'As raised: 'Whoever says about a believer what is not in him, Allah will imprison him in the mud of [al-khabal] until he comes forth with the exit.' And he recited: 'And like the dolls, the beautiful ones, they are residents... in them, modesty does not shine forth.' He describes women as being beautiful like dolls, the plural of [dumya], which is the idol and the image made of ivory adorned with jewels, and [al-sham] is the plural of [sham], like [hamr] and [hamra]. And [al-'aranin] refers to the noses, meaning the elevated noses, a metaphor for their nobility and high status. Or it is a metaphor for them being noble free women, for a low nose is characteristic of slaves and the water. And he likens them to houses. And he likens modesty to a people residing in them in a metaphorical way, which is an exaggeration in the association of modesty with them. They do not shine forth: meaning they do not display [al-taqafi], meaning the act of throwing accusations, from [qafawtuh] if I followed him with backbiting. And in its spreading: a metaphor for its negation, for it is inherent to it, since it can only occur between two or more people. That is, the act of throwing accusations. And al-Kumayt said: 'And I do not accuse the innocent without sin... and I do not follow the chaste if they are followed.' It is said: A woman is fortified, she is chaste, and the plural is [hawsin]: meaning she is chaste, so he says: I do not accuse the innocent of anything false, but rather of a confirmed sin. And it appears that this is in the meaning of the disconnected exception, for as long as the innocent remains innocent, he has no sin, and I do not follow the chaste and speak ill of them with foulness as long as they remain chaste. If people speak about them, then how about if no one speaks about them? And this has been used as evidence by those who invalidate ijtihad, but it is not correct, for that is a type of knowledge. The law has established predominant assumption in place of knowledge and commanded to act upon it. Those are an indication of hearing, sight, and the heart, as His saying: 'And life after those days.'

The blame of the abodes after the station of Al-Luwa ... and life after those days.

This is by Jarir ibn Atiyyah addressing himself in a manner of abstraction. He says: If it were not for the observation of women by the eyes, meaning the watchers looking at us, they would have revealed themselves to us and shown us their eyes, which are like the eyes of wild cattle. The saying of the gazelle: it is a clear metaphor, as well as the locks of the rams.

And the lock: it is the front of the neck and its surface. The rams: it is the plural of Raem with a kasrah and an hamzah, which is the white gazelle. Its origin is 'Aram' with a prolonged hamzah after the ra, in the measure of Ahmal, then it was changed to what precedes it. It is also possible that it is the plural of Raym with a fatha, which is the white gazelle, so the hamzah was changed and altered. And does it mean 'may' or for emphasis? That is, it forbids you from them, their killing, the well-known lover. Or their actions with the bond of the lover as well. And 'blame' is a command, as if he is mentioning his beloved in those lands and those days. He said: The blame of all the abodes is while it is after, meaning: not the station of Al-Luwa. Or after your passing the station of Al-Luwa necessarily. And Al-Luwa: it is a specific place of the winding sand, and he blames all of life after our life in those days, or he blames the duration of life entirely after those previous days, and he referred to it with what is significant to the wise due to its greatness in his view. And the specification of the wise is an incidental usage as it is said. It is also possible that 'after' is the adverb of the abodes and life, and some grammarians made 'blame' in the passive voice, and what follows it is raised by substitution.

And about it in the place of raising with the subjectivity, meaning: each one of them was responsible for it. So 'responsible' is attributed to the preposition and the genitive, like 'the angered' in His saying: 'not of those who have incurred [Your] wrath.' It is said to a person: Why did you hear what was not permissible for you to hear? And why did you look at what was not permissible for you to look at? And why did you intend what was not permissible for you to intend? And it was read: 'and the heart' with the opening of the fa and the waw, the hamzah was changed to a waw after the dammah in 'the heart,' then the heart was retained with the opening.