And whoever desires to deny and exclude the possibility that there are among the rational people those who turn away from the clear truth, which is the religion of Ibrahim. And whoever is foolish in the position of raising (the subject) as an alternative to the pronoun in 'desires', the alternative is valid because whoever desires is not obligatory, like saying: Did anyone come to you except Zayd (he has foolishly dishonored himself) and has demeaned and belittled it.

And the root of foolishness is lightness. From it is the rein of a foolish person. It is said that the standing of the self is for distinction, like: His opinion was deceived and his head pained. It may be that it is in the oddity of defining the distinguishing feature, as in the saying:

'And not by the Fazarah of the hair of the necks' [[So my people are not from Thalabah ibn Sa'd ... nor by Fazarah of the hair of the necks.

And my people - if you ask - are the sons of Lu'ay ... in Mecca, they know the correct Mudar.

By Harith ibn Dhahim al-Murri, it is claimed that he is from Quraysh, and that his mother took him out to Murrah when he was small, so he was attributed to them. And Thalabah, Fazarah, and Mudar: names of tribes, and Thalabah is described as the son of her for the origin, for it is the name of the father of the tribe. And the hair: is the plural of Ash'ar like Hamr and Ahmar. And the necks:

is a distinguishing feature according to the opinion of the Kufans. And Ash'ar of the neck is applied to the lion, and to the back of the neck - which is intended. He says: My people are not these lowly ones, rather I am from the sons of Lu'ay. And if you ask: is an interruption between the subject and its predicate. And Mudar, and the correct:

are two objects for 'they know.']]

'He is a back that has no hump' [[If Abu Qabus perishes, he perishes ... the spring of the people and the sacred month.

And after him, we take by the wolves of living ... he is a back that has no hump.

The Nab'ah al-Dhubiyani laments the healthy Nu'man ibn al-Harith al-Akbar, the king of the Arabs. It is said to Jareer, and it is not that. He says: If the destruction of Nu'man becomes clear, the destruction of the spring of the people becomes clear. He likens him to the spring, which is the rain, or the river, or the season of spring, or the fertility, in that each encompasses its goodness for the people. And he likens him to the sacred month in that each is a security for the people from wars and fears. And it has been narrated: and the sacred land.

That is Mecca. He likens it to it in security as well. And it may mean that if he perishes, his bounty and status perish along with him, resembling the spring and the sacred month in benefit and security, and all of that is in the manner of explicit metaphor. And it may be that he used to protect their spring from the grazing of others and the sanctity of their month from its violation, so that they are raided during it, thus there is no metaphor except in the destruction of the month. And it has been narrated: we take: with the three movements, and likewise every present tense verb that is conjoined to the conditional response, the jussive is for the conjunction, and the nominative is for the initiation. And the accusative is with the implied 'if' for the similarity of the condition to the negation, but this is rare. And the tails - with the kasra - are the tail of the camel and the horse, and the end of everything. And he likens the narrow, deficient, and hard living to a lean camel in a figurative manner. And the tails, and the back, and the hump - with the fatha - are imaginative, and 'he is a back that has no hump': is cut off, meaning: and we cling after it to a portion of living and a remainder of it that is narrow and little, like the camel that has its back cut off, and he clarified that by saying: it has no hump. And 'he is a back': is a descriptive adjective that is prevented from inflection, and it is in the accusative because of the description for living. And it is said that it is in the accusative as a state. And it has been narrated in the nominative as a statement for a deleted subject, and 'the back' is narrated in the nominative, as the subject of the description, or as an alternative to the pronoun in it, and the grammarians have opened it, and in the accusative by likening it to the object or distinguishing it according to the opinion of those who distinguish by knowledge and they weakened it, and in the genitive by adding 'he is a back' to it, so 'he is a back' is in the genitive with the kasra, and they deemed this good.]] And it is said that its meaning is: he is foolish in himself, so he omitted the preposition, like their saying: Zayd is my opinion residing, meaning: in my opinion. And the correct view is the first. And it is enough as a witness for him what has come in the hadith [[Narrated by al-Bazzar from the narration of Ibn Ishaq from Amr ibn Dinār from Ibn Umar: 'It was said: O Messenger of Allah, is arrogance for a man to take food and have the group upon him, wearing the clean shirt?' He said: 'That is not arrogance. Rather, arrogance is to belittle the truth and belittle the people.' And he mentioned in it a story. And he said: 'We do not know that anyone narrated it from Amr from Ibn Umar except Ibn Ishaq.'

Al-Tabarani narrated it from the narration of Ibn Ishaq from Amr ibn Dinār from Abdullah ibn Amr ibn al-‘As who said, "I said, O Messenger of Allah, is it arrogance for one of us to wear a nice garment? He said: No. I said: Then what is arrogance? He mentioned it." Al-Bukhari narrated it in Al-Adab Al-Mufrad. Through the route of Al-Sa'b ibn Zuhayr from Zayd ibn Aslam who said, "We do not know it except from ‘Atā' ibn Yasar from Abdullah ibn Amr who said, 'A man came and said, O Messenger of Allah: Is arrogance for one of us to have a fine garment to wear? He said: No..." The narration was also reported from the narration of Abdul Aziz ibn Muhammad. Al-Bazzar narrated it from the narration of Abu Bakr ibn Abu Surrah. Ahmad narrated it in Al-Zuhd from the narration of Hisham ibn Sa'd, all of them from Zayd. Abd ibn Hamid said in his Musnad: Abdullah ibn Musa informed us from Musa ibn Ubaidah from Zayd ibn Aslam from Jabir, and he mentioned a hadith in it: Then Mu'adh said, "O Messenger of Allah, is it arrogance for one of us to have a mount to ride, or sandals, or garments to wear, or food that he gathers with his companions?" He said: No. But arrogance is to belittle the truth and to belittle the believers." And Musa is weak.

In Al-Tabarani from the narration of Abdul Hamid ibn Sulayman, from ‘Imarah ibn Ghaziyah from Fatimah bint al-Husayn from her father. That Abdullah ibn Amr said, "O Messenger of Allah, is it arrogance for me to wear a fine garment?" The hadith was also narrated by Al-Tabarani in Al-Awsat and in Musnad Al-Shamiyeen from ‘Atā' Al-Khurasani from Nafi' from Ibn ‘Umar similarly, and in the chapter from Abu Hurairah: Ibn Hibban narrated it and your brother from the route of Ibn Sirin from him, and from Ibn Mas'ud, narrated by Ishaq and Abu Ya'la and Al-Hakim: that Malik ibn Murarah Al-Rahawi said, "O Messenger of Allah, I have beauty as you see, and I do not like anyone to prefer me with two dirhams or more. Is this from oppression?" He said: No. The hadith." And from Abu Rayhanah. Ahmad and Al-Tabarani narrated it. And from Thabit ibn Qais, narrated by Al-Darimi and Al-Tabarani.

And from Sawda ibn Amr and Al-Husayn ibn ‘Ali, both were narrated by Al-Tabarani. And from Ibn ‘Abbas, narrated by Abd ibn Hamid. And from ‘Uqbah ibn ‘Amir, narrated by Abu Muslim in Al-Jami' from his Sunnah. "Arrogance is to belittle the truth and to belittle the people." [The saying "and to belittle the people" means to consider them small and to criticize them. This was clarified by Al-Sihah.] This is because if one desires what no sane person desires, he has greatly diminished himself [The phrase "diminished himself" means to humiliate it. This was clarified by Al-Sihah.] and incapacitated it, as he has contradicted every rational soul. And certainly We have chosen him, indicating the error of the view of one who turns away from his religion. Because whoever gathers honor with Allah in both abodes, by being His chosen and best in this world and being witnessed for his steadfastness on good in the Hereafter, no one is more deserving of seeking his path than him. When he said, "We have chosen him at that time," or it is established by implying "remember" as a testimony to what was mentioned of his state. It is as if it were said: Remember that time to know that he is the chosen one who does not turn away from a religion like him. And the meaning of his saying: "Submit," was to contemplate the signs leading to knowledge and Islam. He said, "I have submitted," meaning he looked and recognized.

And it was said: Submit, meaning obey and comply. It was narrated that Abdullah ibn Salam called his two nephews, Salamah and Muhajir, to Islam and said to them: "We know that Allah, the Exalted, said in the Torah: I am sending a prophet from the descendants of Isma'il whose name is Ahmad. Whoever believes in him has indeed been guided and has succeeded, and whoever does not believe in him is accursed." So Salamah submitted and Muhajir refused to submit, so this was revealed.