When he saw that astonishing and terrifying matter, he was seized by fear and panic, as humans are when faced with horrors and fears. And from Ibn Abbas: it turned into a male snake that swallows stones and trees. When he saw it swallowing everything, he was afraid and fled. Some said: He feared it because he knew what was in Adam from it. It was said: When his Lord said to him, 'Do not fear,' he reached a state of calmness and tranquility such that he put his hand in its mouth and took hold of its jaw. The term 'sira' from 'siyar' is like 'rukba' from 'rukub.' It is said: So-and-so acted with a good sira, then it expanded in meaning and was transferred to mean doctrine and method. It was said: the sira of the ancients, so it may be in the accusative case, meaning: We will return it to its original state, that is, in the condition when it was a staff. It can also be that 'returned' is derived from 'aada' meaning it returned to it. From this is the verse of Zuhayr: 'And it returned you to meet it with enmity.' [[So sever its bond when you severed your bond... and it returned you to meet it with enmity.' For Zuhayr. Meaning: Cut off your affection where you cut off your affection, likening affection to a rope in a figurative manner, and severing strengthens and reinforces the analogy. 'And it returned you' may imply that it is from 'aada' if it returns, meaning: it returned you and brought you back. It may also be inverted from 'ada' if it diverted it, as in 'naa' inverted from 'naa.' Thus, the meaning is that it diverted you. Abu Umayr said: 'And it returned you' means it occupied you. Al-Asma'i said: It means: it returned to you, and it means it diverted you. It is known that if the verb is intransitive, it is transitive with the hamza to the object by analogy. If it is transitive by itself to one object, it is transitive by entering the hamza to two objects. There is a difference whether it is by analogy or by hearing. And 'returned' from it, it follows what was mentioned. As for its transitivity to 'to meet it,' it is by dropping the preposition for expansion. 'Al-'ada' means occupation or distance, and it is also used for injustice, from 'ada' upon him. Al-Jawhari said: 'Al-'ada' - with a fatha - means injustice, and it may be broken to mean the hindrance, because 'al-'ada' is what is used to divert or repel. Like 'al-lawadh' for what is sought for refuge. And 'al-ribat' for what is tied with. The meaning is: Cut off your affection where you cut off your affection. A great hindrance diverted you from meeting it, and the attribution of the diversion to him is a mental metaphor akin to attributing it to the cause or the tool. It is possible that its origin is 'ada' with a kasra and a short vowel, the plural of 'aduww.' It was extended for necessity, meaning: the enemies prevented you from meeting it, thus the attribution is real. It is transitive to two objects. A third good interpretation is that 'We will return it' is independent in itself and not related to its sira, meaning that it was created when it was first a staff, then it went and was nullified by turning into a snake. So we will return it after its departure as we created it initially. And 'sirat' is in the accusative case by an implied verb, meaning: it will return to its first sira, meaning we will return it to its original state where you used to lean on it and had the benefits you knew.