The word 'Ayyu' contains the meaning of questioning, so it is suspended from it 'so that we may know' and it does not act in it. It is also read as 'liya'lam', which is also suspended from it, because its elevation is by beginning, not by attributing 'ya'lam' to it. The subject of 'ya'lam' is implied in the sentence, just as it is the object of 'na'lam'. 'Ayyu' refers to which of the two differing parties among them in the duration of their stay, because when they awoke, they differed in that. This is as stated in the saying: A speaker among them said, 'How long have you stayed?' They said, 'We have stayed a day or part of a day.' They said, 'Your Lord knows best what you have stayed.' Those who said, 'Your Lord knows best what you have stayed' are those who knew that their stay had been prolonged. Or which of the differing parties among others? And 'Ahsa' is a past verb, meaning which of them has recorded [the time]. [Mamdouh said, 'Ahsa is a past verb, meaning: so that we may know which of them has recorded a duration... etc.' Ahmad said, 'Some grammarians have made the form 'af'al' from the increased form with the hamzah as a standard, and claimed this as a doctrine of Sibawayh, and justified it by saying that its structure does not change the arrangement of the word, but it is merely a substitution of a hamzah for a hamzah.'] A duration for the times of their stay.

If you say: What do you say about one who makes it from the comparative form? I say: It is not the correct way, because its structure from the non-triangular form is not by standard, and phrases like 'more aggressive than the scab' and 'poorer than Ibn al-Mudhalq' are rare. And the standard on the rare in other than the Qur'an is impossible, so how about it? And because 'Amadan' cannot be without being either in the accusative by 'af'al' [the previous statement]. [He returned to his words. He said: And also if it were for comparison, the accusative of 'Amadan' would not be without being in the accusative... etc.' Ahmad said: One may argue that it is in the accusative as a distinction, like the accusative of numbers as a distinction in His saying: 'Ahsa' every thing in number.' And it supports its carrying on the comparative form that it occurs in a similar context and the differing of the parties in the amount of stay, as stated in His saying: 'When the best of them said, 'You have stayed only a day.' So the best of them in method is the one who recorded their stay in number. Both ways are permissible, and Allah knows best.]' So 'af'al' does not act. Or it may be in the accusative by 'labithu', so it does not block the meaning. If you claim that I put it in the accusative by implying a verb that indicates 'Ahsa', as implied in the saying:

'And we strike with swords the fierce ones' [I have not seen like the living a living one in the morning... nor like us on the day we met as knights. I am more aggressive and protective of the truth than them... and we strike with swords the fierce ones. When we pressed hard, they set before us... the chests of the fierce ones and the spears that pierce. When the horses turned away from a fallen one, we did not return it except as gloomy ones.] For Al-Abbas ibn Mardas Al-Sulami, and Al-Hay ibn Zubaid from Yemen. 'Akar' means more aggressive. 'Ahmi' means more protective. And 'Al-Haqiqah': what deserves to be defended from honor and wealth. 'Al-Qawans' is the plural of 'Quns', which is the top of the knight's helmet and the top of the horse's head.

And 'Al-Madhaki' are the noble horses that have passed a year since their wounds, the plural of 'Al-Madhaki' is the name of the passive. And 'Al-Mud'a'sa' are the blunt spears that are used for stabbing. And 'Da's' with the movement is the effect, and 'Al-Mud'a'sa' is the stabbing. And 'Al-Mud'a's' is the blunt spear that is used for stabbing.

It is narrated: 'Jalat', instead of 'Halat', meaning: it leaned towards 'Joul' with a 'jeem', meaning a side. As for 'Al-Hawl' with a 'ha', it is the transformation. And 'Al-Sari' is the one who is fallen on the ground, and 'Nakarha' means we return it, and 'Al-Awabis' are the gloomy-faced ones from running in the dust. And 'Hayyan Musbihan' means:

Matiya in the morning is an object. And like the living: a state, on the condition that it is a visual sight. Or a second object, on the basis that it is scientific, and 'Akr: a substitute for 'Haya', and it is not correct to make it an adjective or a second object, because if you said: I have not seen anyone like Zayd who is better than him, the meaning would not be correct except on the basis of substitution, because similarity contradicts preference, unless the similarity is in one attribute and the preference is in another, then there is no objection to that. And 'Adrab': a comparative form, a substitute for 'Fawaris' as previously mentioned, so it is a structured and organized exposition. And the comparative form does not govern the accusative in the object, but consensus has been narrated on that, so 'al-Qawans' is in the accusative with something omitted, meaning: 'the heads are struck', but Muhammad ibn Mas'ud said in his book 'Al-Badi': it is a mistake to say that the name of preference does not govern the object, and he cited this verse and others as evidence. And he distinguished the praise of the two parties by saying: When we pressed them once, they responded to us with the noble horses and good spears, for they are brave. And by saying: When our horses leaned or turned away from a slain among us, we return them for the sake of revenge, and they do not return except like the 'Kawaliḥ', so we are braver than them. On: We strike the heads, for you have distanced the subject which is close, as you refused to consider it as a complete action, then you were compelled to estimate and imply it. If you say: How did Allah, the Exalted, make the knowledge of their counting a purpose in striking their ears? I say: Allah, the Mighty and Majestic, has always been aware of that, but He intended what is related to knowledge from the manifestation of the matter to them, so that they may increase in faith and reflection, and it may be a kindness for the believers of their time, and a clear sign for expiation.