When the observation of things and seeing them is a way to encompass them with knowledge and the accuracy of reporting about them, they used "Did you see" in the meaning of "Inform". The conjunction 'fa' came to convey its meaning of succession, as if he said: Also inform about the story of this disbeliever, and mention his words following the words of those. The term 'أَطَّلَعَ الْغَيْبَ' is from their saying: 'أطلع الجبل', meaning when he ascended to its top. And 'طلع الثنية' means he ascended the pass. Jarir said: I encountered the peaks of the mountains and difficulties. Indeed, when Mudar speaks of me... I encountered the peaks of the mountains and difficulties. This is from Jarir. Mudar is the name of a tribe, used here for the sake of meter. 'مطلع' with the emphasis on the 'ط' is the name of a place in the form of a passive participle, from 'اطلع' with the emphasis, its origin being 'اطتلع', with the 'ت' of the verb being changed to a 'ط' and the preceding letter being assimilated into it. It is in the accusative case indicating location. 'الوعور' is the plural of 'وعر', meaning difficult. The object of 'لاقيت' is either 'مطلع' or 'وعورا' as an adverb, especially on the reading that opens the 'و' as a form of exaggeration. He says: If I speak ill of Mudar, I find in the peaks of the mountains things difficult, so I am unable to escape. Or the meaning is that he ventures into difficulties without caring and escapes from them. And in the case of the adverb: I encountered the peaks of the mountains while they were difficult places. The peaks are many because they are added to many. And on the opening of the 'و', it is apparent.

They say: He passed the peaks of that matter, meaning he is high and possesses it. There is a reason for choosing this word. He says: Or has he reached such greatness that he ascended to the knowledge of the unseen, which the One, the Subduer, is unique in? The meaning is that what he claims to be given and swears about cannot be reached except by one of these two paths: either knowledge of the unseen or a covenant from the knower of the unseen. By which of them can he reach that? Hamza and Al-Kisai read 'ولدا', which is the plural of 'ولد', like 'أسد' in 'أسد'. Or in the meaning of son like 'العرب' in 'العرب'. And from Yahya ibn Yamur: 'ولدا', with a kasra. It was said regarding the covenant: the word of testimony. And from Qatadah: Does he have any good deeds that he has presented, so he hopes for what he says by it? And from Al-Kalbi: Has Allah made a covenant with him that He will give him that? From Al-Hasan, may Allah have mercy on him: It was revealed about Al-Walid ibn Al-Mughirah, but it is well-known that it is about Al-As ibn Wa'il. Khabbab ibn Al-Arat said: I had a debt upon him, so I demanded it. He said: By Allah, I will not pay you until you disbelieve in Muhammad. I said: By Allah, I will not disbelieve in Muhammad, whether alive or dead or when I am resurrected. He said: When I die, I will be resurrected? I said: Yes. He said: When I am resurrected, I will come to you, and I will then have wealth and children, so I will give you. This is agreed upon from the narration of Masruq from Khabbab, which is more complete. And it was said: Khabbab fashioned for him jewelry, so he demanded the reward, and he said: You claim that you will be resurrected, and that in Paradise there is gold, silver, and silk, so I will pay you then, for I will be given wealth and children at that time. 'كَلَّا' is a reprimand and a warning against error, meaning: he is mistaken in what he imagines for himself and wishes for, so let him refrain from it. If you say: How was it said 'سَنَكْتُبُ' with the 'س' of procrastination, while it is as he said, 'كتب' without delay? Allah, the Exalted, said: 'ما يَلْفِظُ مِنْ قَوْلٍ إِلَّا لَدَيْهِ رَقِيبٌ عَتِيدٌ'? I say: There are two possibilities. One of them is: We will show him and inform him that we have written his words, in the manner of his saying: If we are related, a lowly woman did not give birth to me... She shot me from the bow of the enemy and distanced... Abidah, may Allah increase what is between us in distance. If we are related, a lowly woman did not give birth to me... And it did not benefit you to be a guest there.

She accused me of an ugly matter as if it were an arrow shot from the bow of an enemy, or she distanced me from it as far as the arrow from the bow: meaning she caused that and exaggerated the distance of the shot. And 'May Allah increase' is a supplicatory phrase. Then he said: When we reveal our lineage, it becomes clear that you did not give birth to me from a vile one like yourself, and you found no escape nor wealth from your acknowledgment of that matter. It may mean that you must acknowledge your vile mother, and the reference of the pronoun is known from the mention of the contrast, which is his mother, and this is more precise in the rebuke. It is narrated: by it, meaning: by that lineage. And the shift from the third person to the second person is a kind of reproach and scolding, as if the people were initially astonished by her condition, then turned to rebuke her for the vileness of her mother and that she is lowly.

That is to say, it became clear and known by the lineage that I am not the son of a vile one. The second meaning is that the one who threatens says to the wrongdoer: I will take revenge on you, meaning he will not fail to take revenge even if time prolongs and delays. Here, it is stripped for the meaning of the threat, 'And We will extend for him from the punishment an extension,' meaning we will prolong for him from the punishment what he deserves and we will punish him with the type of punishment with which the disbelievers who mock are punished. Or we will increase him in punishment and multiply for him the extension. It is said: 'He extended' and 'He prolonged' mean the same, and this is indicated by the reading of Ali ibn Abi Talib: 'And We will extend for him' with the vowel. And this is confirmed by the source, and that is from the intensity of Allah's anger; we seek refuge with Him from exposing ourselves to what we deserve of His anger. 'And We will inherit from him what he says,' meaning we will take away from him what he claims he will attain in the Hereafter and we will give it to one who deserves it. And the meaning is the named thing of what he says. And the meaning of 'what he says' is wealth and children. A man says: I own such and such, and you say to him: I have more than what you say. It is possible that he has wished and hoped that Allah would grant him in this world wealth and children, and it reached his greediness.

The phrase 'his greediness' in the dictionaries refers to 'Ash'ab,' the name of a man who was greedy. And in the proverb: 'Greedier than Ash'ab.' And from it: 'I took the Ash'ab trait,' meaning the trait of Ash'ab, which is greed. It is said: 'I will certainly be given,' because it is the response to an implied oath, and whoever swears by Allah lies to Him. Allah, the Exalted, says: Suppose we give him what he desires, either we will inherit it from him in the end and he will come to us alone tomorrow without wealth or children, as Allah, the Exalted, says: 'And indeed you have come to us alone...' The verse indicates that his wishing and swearing will not benefit him. It is possible that this saying is only said by him as long as he is alive, and when we take him, we will prevent him from saying it, and he will come to us rejecting it, alone and not saying it. Or we do not forget this saying nor do we nullify it, but we will record it in his record to strike his face with it on the Day of Judgment and to reproach him with it. 'And he will come to us in his poverty and need, alone of wealth and children; we did not grant him his request nor did we give him what he wished for. Two matters will converge upon him: the burden of his words and their consequences, and the loss of what he hoped for. Alone in the first sense: a state that is possible like 'Enter it, remaining forever,' for he and others are equal in coming alone when he comes, then they will differ after that.