If you say: How is it that 'waswasa' is sometimes used with 'li' as in 'fa waswasa lahuma al-shaytan' and other times with 'ila'?

I say: The whispering of the devil is like the wailing of the bereaved, and the howling of the wolf, and the clucking of the hen. They are imitations of sounds, and their ruling is like that of a sound and a jingle. From it: 'waswasa al-mubarrism', which is pronounced with a kasra.

The fatha is incorrect. Ibn al-A'rabi recited: 'Waswasa yad'u mukhlisan Rabb al-falaq'.

'Waswasa yad'u mukhlisan Rabb al-falaq... in secret, and he has made the call of the wild donkeys.'

In the zarb, if he chews a drink, he does not spit it out.

This is by Ru'ba, describing a hunter. 'Waswasa' means he spoke to himself, calling upon Allah sincerely that he may succeed in hunting. The word 'sira' is used in the sense of emphasis, meaning it is attached to 'waswasa', and for foundation if it is attached to 'yad'u', and the sentence is a present participle clarifying the whispering. 'Wa awna' means the wild donkeys, and the sentence is also a present participle, and 'al-taw'in' means the sides are filled with 'awn', which is the side of the belly that is full. The 'awthan' are the two sides that are full. 'Al-'aq' refers to the pregnant ones, singular 'aquq' like 'arous', and it is said to be 'al-'aquq', meaning their bellies are filled with water due to their excessive drinking, just like the bellies of pregnant ones in the zarb, which is a state of the hunter's pronoun.

'Zarb' and 'zarba' refer to the place where he hides, and 'anzaraba al-qaniss' means he entered the zarb. And the phrase 'law yamdugh' is also in the sense of a state, meaning: he is still in a position where if he were to chew a drink, meaning: if he were to chew a quantity of water with his mouth, which is saliva, he would not spit it out so that the game does not hear his sound. The original meaning of 'shurb' is the portion of water, which is borrowed for what gathers in his mouth from saliva, and between 'zarb' and 'shurb' is a paronomasia.

So if you say: 'waswasa lahu', its meaning is for his sake, like the saying: 'ajras laha ya ibn Abi Kabash'.

'Ajras laha ya ibn Abi Kabash... for tonight it has no grazing except the night and the driver of the camels.'

'Ajras' with the hamza cut and the silent 's', means a single sound for the camels in motion, so what does it have tonight of grazing, meaning: freedom in the pasture. 'Al-sira' means the night travel. 'Najash' means he gathered the camels after they had scattered. 'Najash' is a form of exaggeration, meaning: it has no pasture, but rather a severe journey. And it was narrated as 'ajrash' with the hamza connected and the 'sh' pronounced, and it has the same meaning here.

'Jaras' - with the silent letter - means the quiet sound, and with the pronounced letter: the sound of a comb in hair, and similar to that.

And the meaning of 'waswasa ilayh' is that he conveyed to him the whispering, like saying: he spoke to him. And he confided to him. He added the tree to 'khuld', which is immortality, because whoever eats from it will be immortal in his claim, as it was said to Hizam: the horse of life, because whoever touches its effect lives.

And 'mulk' that does not perish is evidence for the reading of Hasan ibn Ali and Ibn Abbas, may Allah be pleased with them: 'Illa an takuna malakayn' with a kasra.