And a group of the leaders of the disbelievers said to the Messenger of Allah, blessings and peace be upon him: "Remove these lowly ones who smell like sheep, and they are: Suhayb, Ammar, Khabbab, and others from the poor Muslims, until we can sit with you," as the people of Noah said: "Shall we believe in you while the most despised follow you?" So it was revealed: "And be patient with yourself along with those who call upon their Lord in the morning and the evening, seeking His face." Abu Dhuwaiyib said:

"So I remained patient, knowing this hardship, a free woman... who is steady when the soul of the coward desires to flee." [The meaning of 'I remained patient' is that I held back a soul that is aware of this trial, and the word 'knowing' implies being patient, thus it is linked with 'with' to indicate strength. It is narrated: 'free woman,' with a Dhamma on the 'h,' meaning good. 'Steady' means to be calm and at ease when the soul of the coward desires to flee, as if it wants to escape, and its origin is 'to desire,' with one of the two 't's omitted for ease.]

In the morning and in the evening, they are constantly engaged in supplication at all times. It was said: The intended prayers are the Fajr and Asr prayers. And it was recited: "in the morning," and "in the morning" is better, because 'morning' is a term used more frequently, and the 'lam' is added to indicate the indefinite article, as it was said:

"...and the Zayd is the Zayd of battles." [And among them was Hajab and his mother's son... Abu Jundal and the Zayd is the Zayd of battles.

The definite article 'Al' has been added to 'Zayd,' which is a proper noun, to indicate it refers to the named Zayd, and thus it is associated with battles, meaning the places of wars.

He says: And among these people was Hajab ibn Luqayt ibn Zararah and his mother's son, meaning his brother Abu Jundal, and the one named Yazid, who is prepared for wars. This indicates that he is known by this among the people.]

And similar expressions are rare in their speech. It is said: 'He surpassed him' if he went beyond him, and from it is their saying: 'He surpassed his time.' And the people came to me surpassing Zayd. And it is only surpassed with 'bi,' to imply that 'surpass' means to exceed and rise above, in your saying: 'His eye has surpassed him' and 'His eye has risen above him':

If you have entered it and did not attach to it. If you say: What is the purpose of this implication? Why not say: 'And let not your eyes surpass them,' or 'Let not your eyes rise above them?' I say the purpose is to give a combined meaning, which is stronger than giving a single meaning.

Do you not see how the meaning returns to your saying: 'And let not your eyes surpass them, going beyond to others?' And similar to this is His saying, the Exalted: "And do not consume their wealth among yourselves," meaning do not include it with your own wealth by consuming it. And it was recited: "And do not surpass your eyes," and "And do not count your eyes," from 'A'da and 'Ad-dahu' transferred with the hamza and the heavy filling. And from it is his saying:

"So turn away from what you see, for there is no return for it." [So turn away from what you see, for there is no return for it... and complete the ropes on the one who is tied.

For Al-Nabigha Al-Dhubyani. And 'to grow' means to increase and rise. And 'to grow him' means to elevate and increase him. And 'to grow' is from the same root as 'to enter.'

And 'to grow him' also means to increase him, but the 'waw' is less common. And 'the ropes' is the plural of 'aqtad,' the plural of 'qutd': which are the sticks of the saddle without a tool.

And the 'irānah: similar to the camel in speed of movement. And the 'ajd: the solid, well-formed creature. He says: turn away from what you see of the traces of the dwellings, or from what you think will return, for there is no catching up with it or no returning to it. And raise the sticks of the travel on a fast, solid she-camel, a metaphor for his command to travel, for the tightening of the travel gear is only for it. For its meaning is: so count your worries away from what you see. The Messenger of Allah, blessings and peace be upon him, forbade belittling the poor believers, and that one's eye should turn away from the raggedness of their attire, aspiring to the attire of the rich and the beauty of their appearance. You desire the adornment of the worldly life in the state of one whose heart We have made heedless. Mahmoud said: 'Its meaning is that We made his heart heedless of the remembrance... etc.' Ahmad said: 'He is striving to escape from the truth, which is that We created him for it, and it is fitting for him to strive in following his desires. If the term 'aghfal' is taken in its literal sense, it refers to being led to ruin, otherwise it is entirely removed from its literal sense to the sense of 'af'al' for the coincidence, and one should not dare to interpret an action attributed by Allah to Himself as a coincidence to the understanding of suddenly finding something due to previous ignorance and lack of knowledge.' He is heedless of the remembrance due to being led to ruin. The saying 'heedless of the remembrance due to being led to ruin' avoids creating heedlessness in his heart, for Allah does not create evil according to the Mu'tazilah, and the people of the Sunnah are contrary to that as indicated by his saying: 'the assumption of the compellers.' Then, following his desires does not contradict Allah creating heedlessness in his heart, as it may arise from heedlessness. Or we found him heedless of it, as in your saying: I made him timid and I rendered him speechless. The saying 'as in your saying I made him timid and I rendered him speechless' in the authentic texts means: I found him rendered speechless, not able to speak poetry. And I made him stingy, if I found him thus. Or from 'ghafal' of his camels if he left them without marking, meaning: We did not mark them with remembrance and did not make them among those whom We have written faith in their hearts. And Allah has nullified the assumption of the compellers by His saying: 'And he followed his desires.' And it was read: 'We made his heart heedless,' attributing the action to the heart in the sense: We found his heart heedless. From 'aghfaltuhu' if I found him heedless, as one who is ahead of the truth and correctness. The saying 'ahead of the truth and correctness' means preceding it and surpassing it, and in the authentic texts: 'A matter that is ahead,' meaning exceeding the limit. And from it is His saying: 'And his matter was ahead.' Cast aside behind his back, from their saying: 'A horse that is ahead' meaning ahead of the horses.