Take the Torah with determination and seek success and support in judgment and wisdom. From it:

And judge like the judgment of the girl of the neighborhood, When she looked at the doves rushing to the water. She said: 'Oh, I wish this dove were ours, To our doves and half of it.'

So they trapped it, and they found it as she had discovered, Sixty-six, neither less nor more. This is by the poet Al-Nabighah, whose name is Ziyad, addressing Al-Nu'man ibn Al-Mundhir. The girl refers to Al-Zarqa' Al-Yamamah, who is an example of keen eyesight. She looked at doves rushing to the water and said: 'I wish the dove were mine, to my doves, and half of it.' Then the dove was caught in a hunter's net, and they found it to be sixty-six doves, and half of it was thirty-three. When all were added to her dove, it became one hundred. The term 'dove' refers to any bird with a collar. 'Sura' is the plural of 'sari', and it is described as such because it is gathered in meaning, and 'warid' because it is singular in wording. It is narrated as 'shira' with a sheen, which is the plural of 'shari'. 'Thamad' refers to little water. The phrase 'the dove and half of it' is narrated in the nominative case, neglecting 'laytama'. And in the accusative case, applying it, because 'ma' is extra and does not negate, otherwise neglect would be necessary. It is narrated 'or half of it', where 'or' means 'and', and the speech is on the condition of addition, as she wished for this dove and half of it to be hers. 'To our doves' is related to something omitted, meaning: joined to it. 'Qad' is a noun meaning 'enough', added to the pronoun of the speaker without a protective nun, as it is said: 'Hasbi'. It is possible that the 'ya' is a letter of release, so there is no addition, but it is specified in the speech of Al-Zarqa'. The 'ha' in it is for pause, which favors the addition in the speech of Al-Nabighah. The 'fa' in it is extra for improving the wording, like 'kaifa' only, and both mean 'end'. It is as if it is a response, meaning: when you reach this limit, then stop, as Al-Sa'd mentioned in his lengthy explanation. 'And they trapped it' should be emphasized to keep the poetry from confusion, which is a type of metrical defect that is inappropriate here.

It is narrated 'they thought it' with the 's' before the 'b'. It is said: 'He judged a judgment like a dream', which is the understanding of the Torah and knowledge of religion, according to Ibn Abbas. It was said: The children called him to play while he was a boy, and he said: 'What were we created for but play?', according to Al-Dhahhak. And from Ma'mar: 'Reason', and it was said 'prophethood', because Allah perfected his mind in his youth and revealed to him.