The people of a village are those of Antioch. It is said: Al-Abla, which is the farthest land of Allah from the sky. They refused to host them. It is read: 'yudayifuhuma'. It is said: 'Dafa' means he had a guest. Its reality is: he leaned towards it, from 'daf' of the arrow from the target. Its counterpart is: he visited, from 'al-izwar'. 'Aadafa' and 'Dafa' mean: he accommodated him and made him his guest.

And about the Prophet, blessings and peace be upon him: They were the people of a village who were miserly. [Narrated by Al-Nasa'i from the narration of Israel from Ibn Ishaq from Sa'id ibn Jubair from Ibn Abbas from his father from the Prophet, blessings and peace be upon him, regarding His saying: 'They refused to host them.' He said: 'They were the people of a village who were miserly.' It is in Muslim with the wording: 'So they set out until they reached the people of a miserly village.']

It is said: the worst of villages is one where the guest is not hosted and the traveler’s rights are not recognized. He means by saying: 'He intends to pounce' that the intention is borrowed for closeness and approach, just as worry and determination are borrowed for that. The poet said:

In a journey, its heads moved restlessly... like the restlessness of axes when they seek to strike. [From the poet describing the camels as being in a journey: meaning a desolate place, 'qalqat': meaning they moved in it, 'hamat': meaning their heads. 'Qalaq al-fu'us': meaning like the movement of axes, which are digging tools, when they seek to strike, meaning the axes, 'nusal': meaning they approached it, so 'al-arl' is a metaphor, and 'nusal' refers to the iron coming out of the handle. 'Nusal' in everything means coming out, and 'al-insal' means bringing out. Indeed, he compared the heads of the camels with their necks to axes.]

And he said:

He intends the spear to the chest of Abu Barah... and turns away from the blood of Banu Aqil. [The intention here is a metaphor for direction. It is permissible that the attribution is metaphorical, as the one intending is the owner of the spear. The most appropriate is that he compared the spear to a person in a metaphorical manner, and attributing the intention and turning away to it is imagination, meaning: he wants to drink from the chest of Abu Barah, not from the blood of these.]

And Hassan said:

Indeed, a time wraps my gathering with a beloved... for a time that intends to do good. [For Hassan ibn Thabit, 'laffaf' means: I wrapped it and included it, from the root of 'rad'. 'Al-shaml': the scattered, and it is used for the gathering of matters. 'Jamal': the name of his beloved. It is narrated: 'bi-Sa'da'. He says: The time that gathers my gathering with my beloved is a time that intends to do good, and it means: a time that intends good, not harm, as is customary for time. So he compared time to a person who can intend good in a metaphorical manner, and 'al-hamm' is imagination. It is possible that attributing 'al-hamm' to it is a mental metaphor like attributing 'al-laf', and in reality, both are for Allah.]

And I heard someone say: The lamp intends to be extinguished, and seeks to be extinguished. And if saying, speaking, complaining, truth, falsehood, silence, rebellion, refusal, pride, and obedience, among others, are borrowed for inanimate objects and for what does not have reason, then what about intention? He said:

If the ropes said to the belly: 'The truth.' [The explanation of this evidence has preceded on page 181 of the first volume, so refer to it if you wish, the corrector.]

It says: 'My son, to the seed, be quiet.'

The play does not speak until the lute speaks. [So the lute was made to speak, for it has been silent for a long time... The play does not speak until the lute speaks.

For Abu Nuwas, he compared the sound of the lute in its straightness and beauty to the speech of singing in a clear manner. Or he compared the lute to a person in a metaphorical manner, and 'al-nutq' is imagination, and 'al-sin' and 'al-ta' are for request, and 'al-sukut' supports that, because it is the opposite of pretension. The intended meaning of 'the speech of the play' is its increase and beauty, so it is in the realm of similarity. And is it reality, metaphor, or a fourth category? There is a disagreement among the people that is clear in the statement.]

And he complained to me with a tear and a whinny. [He turned away from the impact of the spears on his chest... and complained to me with a tear and a whinny.

If he knew what conversation was, he would have complained... and if he knew the speech, he would have truly spoken to me.

For 'Antarah ibn Shaddad from his Mu'allaqah, he describes his horse as having turned away, meaning it leaned from the impact of the spears on its chest, which is the area of the breast. He compared it to a rational being in a metaphorical manner, and the complaint is imagination. 'Al-abrah': the weeping. 'Al-tahmuhum': the sound of neighing resembles longing. If it knew what conversation and addressing were, it would have complained to me and truly addressed me, but it only complains to me with tears and whinnies.

And he explained it by saying: 'And he would have spoken to me if he had known the speech,' and that is an exaggeration in the intensity of war.

If my assumption is true, and it is true of me, 'Oh, how I long for the people who gathered... at the place of the lord, they did not encounter Ali nor Amr.

If my assumption is true, and it is true of me... with Shumla, he holds them with a difficult hold.

For the treasure of Um Shumla, the son of Bard al-Munqari, and 'the lord' - with a kasra - is the place of the battle, and 'the lord' refers to the wolf. And her saying 'and it is true of me' is an interruption. And 'with Shumla' is related to my assumption. You say: 'Oh, how I long for the people who gathered at that place and did not encounter either of these two knights, and they killed Bard, the father of Shumla.' So if my assumption about him is true, even though his habit is to tell the truth to me, Shumla holds them in that battle in a difficult hold, and he takes revenge for his father. It is also possible that 'a hold' is a circumstance indicating where they are. And the assumption is likened to one who is truthful in the report by way of metaphor, and the truth is an imagination of that. Or the meaning is: if my assumption corresponds to reality.

And when the anger of Musa ceased.

A rebellious giant and the pride of the striped one.

And the zuba said to the fortress of Samu'al... A rebellious giant and the pride of the striped one.

The giant refers to the fortress of Dumat al-Jandal. And the striped one refers to the fortress of Samu'al. The zuba, the queen of the island, intended them and found them difficult to overcome, so she said that, and it became a proverb. And the saying: 'to the fortress of Samu'al' means: 'and to the fortress of Dumat al-Jandal.' 'Rebellious' means it became smooth and soft, and 'mard' means it became smooth without hair, and the place has no vegetation, or it means to act like the rebellious ones among the jinn, so no one can ascend it. And 'pride' if its present tense is with a damma is transitive meaning to dominate, and if it is with a kasra it is intransitive meaning to refuse. The meaning is that she could not reach her desire from them due to the bravery of their people.

And for some of them:

He refuses to let his eyelids rest... a concern if the concerns are subdued.

The thighs and the breast refuse her dress... to touch the bellies and to touch the backs.

And when the winds swayed with the evening... they were envious and the mares were protective.

The refusal is voluntary prevention, so the thighs and the breast are likened to one who is capable of that in a metaphorical way, and the refusal is an imagination.

And it is closer to being a metonymy, and what is meant is absolute prevention, and the speech thereafter is a metaphor for the breasts' swelling and the increase in their size and the thinness of her waist. And there is a wrapping and unfolding that is not arranged, because 'to touch the bellies' refers back to the breast, and 'to touch the backs' refers back to the thighs. And it is expressed in the plural for another in a metaphor. Or the parts are considered, so the metonymy in the singular is used in the plural. And 'the breast' with emphasis is the plural of 'the breast' with lightening.

And 'the dress' is the plural of 'the shirt.' And the two mountains swayed. They faced each other, so the meaning of swaying is facing, such that some of the winds come from in front of them and some from behind them, so the thighs and the breasts appear, and the clothes cling to her waist, revealing its thinness, which alerts the envious one towards her, and provokes the protective one due to dislike of that from the winds. And 'to provoke' means to excite, and 'to provoke it' means to excite it, and 'to provoke it' means to excite it. And what is here is from the middle. And it is possible that it is likened in a metaphorical way. Or it is likened to the soft sounds of it swaying in a literal way, and then that is made a metaphor for their facing because they only have sounds if they face each other and stir up.

They said: 'We have come willingly.' And it has reached me that some of those who distort the words of Allah, the Exalted, from those who do not know, were attributing the pronoun to Al-Khidr, because what was in it from the affliction of ignorance and the sickness of understanding, he saw it as the highest level of speech and the lowest rank, so he bore it to return it to what he considers more correct and eloquent, and he believes that what is furthest from metaphor is more included in the miraculous.

And 'to fall' means to hasten its fall, from the falling of a bird, and it is a reciprocal action. And it is said: 'to do' from 'to unravel,' like 'to redden' from 'redness.' And it was read: 'that it falls' from 'to fall,' and 'that it is reduced' from 'to reduce the tooth' if it splits lengthwise. Dhul-Rumma said:

......... reduced and thickened.

Al-Ladhi al-Rumah describes a wild bull. Al-Kanas: the den of the wild animal. Al-Ruqayh: its horns. Al-Munqas - like al-Mukhtar -: the fallen part from the side of the length of the den. Al-Munkathib - with the three letters -: the gathered. And it was narrated: Munqad, with the mujamah. The meaning is one, that is:

He digs the den with its horns, to take shelter from the rain, and it is destroyed by the fallen gathered from the loose sand.

With the sad not mujamah, 'So he established it.' It was said: He established it with his hand. And it was said: He wiped it with his hand and it stood up and became upright. And it was said:

He established it with a pillar he supported it with. And it was said: He dismantled it and built it. And it was said the height of the wall in the sky was one hundred cubits, and the situation was one of necessity and need for food, and they were in need of the last means of a person which is asking, but they found no one to assist them. So when he established the wall, Musa could not help but say, 'If you had wished, you could have taken a wage for it and asked for a reward for your work until we could be relieved and fend off the necessity.' And it was read: 'Letakhadhat,' and the 't' in 'takhdh' is original as in 'tab'a,' and 'ittakhadh' is derived from it, like 'ittaba'a' from 'tab'a,' and it is not related to taking in any way.