The clay is either from the relative pronoun, and the verb in it is "prostrate," meaning: "Should I prostrate to him while he is clay?" That is, his origin is clay.

Or it is from the reference back to the connection, meaning: "Should I prostrate to one who was clay at the time of his creation?" Have you seen? The "kaf" is for addressing. This is an object. The meaning is: Inform me about this one whom You have honored over me, meaning, whom You have preferred. Why did You honor him over me while I am better than him? So he shortened the speech by omitting that, then he began by saying: "If You delay me..." The "lam" is an oath for the omitted oath: "I will certainly seize his descendants to root them out by misleading them." From "احتنك" (ihtanak), the locust seizes the land when it strips what is on it of food, and it is from the jaw. From it is what Sibawayh mentioned about saying: "Ihtanak the two sheep," meaning he ate both of them.

If you say: How did he know that it would be easy for him, while it is from the unseen? I say: Either he heard it from the angels, and Allah informed them about it, or it came from their saying: "Will You place therein one who causes corruption therein?" Or he looked at him and discerned in his features that he was created with desires. It is said that he said this when he was aware of his whispering in Adam. The apparent meaning is that he said this before Adam ate from the tree. "Go" is not from the going that is the opposite of coming; rather, its meaning is: "Proceed with your affair that you have chosen, abandoning and leaving behind." And he followed it by mentioning what his poor choice brought about in his saying: "So whoever follows you among them, indeed Hell is your recompense," as Musa, blessings and peace be upon him, said to the Samaritan: "Go, for you have in this life to say: 'No contact.'"

If you say: Was it not the right of the pronoun in the recompense to be in the form of the third person so that it refers back to "whoever follows you?" I say: Yes, but the estimation is: "Indeed Hell is their recompense and your recompense," then the address of the speaker prevailed over the absent, so it was said: "Your recompense." It is also possible that it is for the followers in a manner of shifting the address. And "recompense" is described as "ample" based on what is in "Indeed Hell is your recompense" from the meaning of being recompensed. Or by implying "you will be recompensed." Or as a state, because the recompense is described as ample, and "ample" means plentiful. It is said: "He fled for your sake, a flight."

"He provoked him" means he made him light-headed. "Al-faz" means light. "And 'ajlib" is from "jallaba," which is the shouting. "Al-khayl" means the cavalry.

And among them is the saying of the Prophet, blessings and peace be upon him: "O horses of Allah, ride!" [Reported by Abu Shaykh in Al-Nasikh wa Al-Mansukh through the route of Abu Hamzah Al-Sukari from Abdul Karim: He narrated to me from Sa'id bin Jir about the story of the warriors. He said: "There were people who came to the Prophet, blessings and peace be upon him. They said: We pledge allegiance to you for Islam - and he mentioned the story, and in it, the Prophet, blessings and peace be upon him, commanded that it be announced to the people: O horses of Allah, ride! So they rode without waiting for a horseman. Ibn A'id reported in Al-Maghazi from Al-Walid bin Muslim from Sa'id bin Bashir from Qatadah who said: The Messenger of Allah, blessings and peace be upon him, sent on the day of Qurayzah on the day of Al-Ahzab a caller to announce: O horses of Allah, ride!" And Al-Suhaili attributed this phrase in the battle of Hunayn to Sahih Muslim. One should look into it. Abu Dawood said in Al-Sunan: Chapter of the call at the time of mobilization: O horses of Allah, ride! And he narrated in this chapter the hadith of Samurah bin Jundab: "The Prophet, blessings and peace be upon him, named our horses the horses of Allah." I found this difficult for the narrator, so he said: There is consideration for those who reflect on it. It seems that the correspondence of the hadith to the title was not clear. Its apparent meaning is the correctness of this addition. It has also been reported from Ali and Khalid bin Al-Walid. In Al-Mustadrak by Al-Hakim in the story of Uwais from the hadith of Abu Nadrah from Asid bin Jaber, he mentioned the story. He said at the end of it: So Ali called: O horses of Allah, ride!" And in the Riddah by Al-Waqidi from the narration of Asim bin Umar from Mahmoud bin Labid that Khalid bin Al-Walid said to his companions on the day of Yamamah: "O horses of Allah, ride!" So they rode and marched towards Banu Hanifah.] And the term 'man' is a plural name for the pedestrian. Its counterpart is: the caravan and the companions. And it was recited: 'and your foot,' on the basis that a verb means a doer, like: tired and tiring. Its meaning is: and your gathering is the man, and its jim can also be included, making it like: happened and happened, and understood and understood. [The saying 'like happened and happened, and understood and understood' in Al-Sahih: A man happened and happened, with the jim being pronounced as a d and broken, meaning: good in speech. And in it: A man understood and understood, meaning: he comprehended.] And its sisters. It is said: A man is a man. And it was recited: 'and your men' and 'your men.' If you say: What is the meaning of the provocation of Iblis by his voice and his gathering with his cavalry and infantry? I say: It is a statement that is in the form of a metaphor, portraying his state in his control over those he misleads, like a warrior who ambushed a people and raised a sound that provoked them from their places and disturbed them from their positions, and he brought upon them his army of cavalry and infantry until he eradicated them. It is said: By his voice, by calling to evil. And his cavalry and infantry:

Every rider and walker from the people of [UNTRANSLATED-LATIN: al-'ayth]. It is said that it is permissible for Iblis to have horses and men. As for the participation in wealth and children, every sin he carries them towards in their respective categories, such as usury and forbidden earnings, the sacrificial animals and the free animals, spending in immorality, extravagance, withholding zakat, and reaching children through unlawful means, claiming a child without a legitimate reason, naming oneself as 'Abd al-'Uzza and 'Abd al-Harith, Judaism and Christianity, urging towards despicable trades and prohibited actions, and other than that. And he promises them false promises. [UNTRANSLATED-LATIN: Mahmud] said: 'What is meant is that he promises them false promises... etc.' [UNTRANSLATED-LATIN: Ahmad] said: 'This is from the one who follows the Sunnah and its adherents, for he made forgiveness linked to the will (of Allah) even if there is no repentance for the believers from the promises of the devil, while knowing that it is established by decisive verses of the Qur'an and a promise from the Most Merciful. Likewise, the intercession agreed upon among the people of the Sunnah and the community, which was promised by the truthful and trustworthy one, and by which Allah distinguished him over every creation, is from the false promises of the devil and his deceptive hopes. O Allah, grant us intercession, and gather us in the company of the Sunnah and the community.' From the intercession of the deities and the honor with Allah through noble lineages, procrastination of repentance and forgiveness of sins without it, reliance on mercy, and the intercession of the Messenger in major sins and exiting from the Fire after they become ashes. [UNTRANSLATED-LATIN: al-hammam] is the ashes and charcoal; the singular is [UNTRANSLATED-LATIN: hammah]. Then what he indicated about the condition of forgiveness being contingent upon repentance and the absence of intercession in major sins, and the non-exit of their people from the Fire after their burning is the doctrine of the Mu'tazila. The people of the Sunnah are in disagreement with that, as established in the science of monotheism. And preferring the immediate over the delayed. 'Indeed, My servants, I want the righteous. You have no authority over them,' meaning you cannot mislead them. 'And sufficient is your Lord as a guardian.' They rely on Him for seeking refuge from you, and similar to His saying, 'Except for Your servants among them who are the chosen ones.' If you say: How could Allah command Iblis to have authority over His servants, misleading and leading them to evil, and preventing them from good? I say: It is from the commands that come as a means of abandonment and letting go, as He said to the sinners: 'Do what you will.'