So strike for them a path, and make for them, from their saying: he struck for him a share in his wealth. And the striking of milk: his work.

The dryness: a source described by it. It is said: it dried, a drying and a dryness. [Mahamud said: "It was read with the bā' being silent and opened... etc." Ahmad said: "Another view is that the measure of each part of the path is a path, and it was in this manner because it was twelve paths, one for each tribe, and Allah knows best.] And similar to them: the absence and the nonexistence. And from this, it was described with the feminine, so it was said: our sheep is dry, and our she-camel is dry: if her milk has dried up. And it was read: a drying, and a dryness.

And the dryness is not free from being a softened form of the dryness. Or an adjective on a verb. Or a plural of dry, like companion and companions, described by the singular for emphasis, like his saying:

...... and I am with the hungry [[As if the camel's ropes when they were gathered... the few milky ones, and I am with the hungry.

In a wild state, the female deer abandoned her young... and it had a calf that was lost.

I thought to seek it and found it... on its blood and the beasts were around it.

For Al-Qatami in praise of Zafar ibn Al-Harith Al-Kilabi. And the ropes: the sticks of the saddle: the plural of a rope: the plural of a rope. And the milky ones: two veins that surround the navel. And the few: the plural of few - with the ر being advanced - few milks, the opposite of many by advancing the zāy. And the food passage in the belly from the intestines. It was described in the plural form - which is hungry - for exaggeration. And the meaning: hungry. And this is a metaphor for the emaciation of the she-camel from the intensity of travel. And in it is an allusion to his poverty and need. And "in a wild state" is the news of كان. And the wild state: the female deer. And abandoned: its description, meaning: it left the herd of deer. And خذلت: another description. And خَلَج and اختلج: it trembled and went away. And خَلَجَه and اختلجه: it seized and pulled it. And the خَلُوج: that which was seized from its young by the deer or camels. Or that which was seized by its lack of sight. And the calf: the young of the deer and similar animals with hooves, a child: meaning small. I thought: I hurried back seeking it. And the beasts: a transitional substitute from the pronoun I found. Or it is in the accusative with an implied meaning indicated by I found it, meaning: I found the beasts standing over its blood and its place of falling, meaning:

The place where it was thrown on the ground. He likened the she-camel to it in that state for its speed and alertness.]] He made it for his extreme hunger like a group of hungry ones. Do not fear the state of the pronoun in فَاضْرِبْ and it was read: do not fear, in the response. And Abu Haywah read دَرَكاً with the bā' being silent. And the دَرَك and the دَرَك: two names from إدراك, meaning: Pharaoh and his soldiers will not reach you nor catch up with you. In وَلا تَخْشى if it was read: do not fear, there are three aspects: that it is initiated, as if it were said and you do not fear, meaning: and it is your nature that you are safe and do not fear. And that the alif is not the one turned from the yā' which is the لام of the verb but rather an addition for the sake of the pause, like his saying فَأَضَلُّونَا السَّبِيلَا, وَتَظُنُّونَ بِاللَّهِ الظُّنُونَا. And it could be like his saying:

As if you have not seen before me a captive from Yemen [[And an old woman of Absham laughs at me... as if you have not seen before me a captive from Yemen.

And the women of the neighborhood around me are still... they are seeking from me what the women desire.

For Abd Al-Ghouth ibn Waqas Al-Harithy, who was captured on the day of Al-Kalab in Banu Tamim, he said a poem in which he mentions his state, of which this is part. And the old woman: the elderly. And the Absham: attributed to Abd Shams. And it is a form of compounding. And the alif was established in "see" even though it is jussive for the necessity of the meter, or for the expansion. And it was said that it is the eye of the verb. And its origin is تَرَى, its ل was omitted for jussive. And the movement of the hamzah was transferred to the rā', and the ف was substituted. And it was narrated that "لم" was worked for the accusative. And it was also narrated that it was neglected. And the standard for the attribution to "Yemen" is "Yamani" but they omitted one of the two yā's of the attribution and compensated for it with the alif. And the one who was leading him was a boy, so I asked him: who are you? He said: the master of the people, so I laughed at him. And the ركد - like ركد - is the plural of راكدة, meaning: residing, not leaving him. And المراودة: a mutual action from راد يرود if he seeks to know the state of the place seeking fertility, which is close to the meaning of أراد يريد, meaning: they are seeking from me gently and testing:

What do my women desire from me, which is intimacy.

What covered them, in the interest of brevity, and from the concise words that independently carry many meanings, is that what covered them is something whose essence only Allah knows. And it has been recited: 'So it covered them from the sea what covered them.' The covering means the act of covering.

And the subject of 'covered them' could be either Allah, glorified and exalted is He, or what covered them, or Pharaoh, because he is the one who led his soldiers into destruction and caused their demise. And His saying 'And what guidance' is a mockery of them.

Mahamud said: 'It was said and what guidance is a mockery of them.' Ahmad said: 'If you say: mockery is to come with a phrase while the intended meaning is the opposite of its implication, like when they say: 'Indeed, you are the forbearing and wise,' and their aim is to describe him with the opposite of these two attributes. As for Allah's saying 'And what guidance,' its content is what actually occurs; it is then merely a report about his lack of guidance for his people.

I say: It is so, but the common understanding of 'what guided Zayd to 'Amr' implies that Zayd is knowledgeable of the path of guidance, being guided himself, yet he did not guide 'Amr. And Pharaoh misled the misguided in himself, so how could he be imagined to guide others?

The clarification of this is that Allah's saying 'And Pharaoh misled his people' is sufficient in reporting his lack of guidance for them, along with his additional misleading of them. For one who does not guide may not mislead, thus being neutral. And when the first meaning is confirmed in reporting, it necessitates that the second has a different meaning, which is mockery. And Allah knows best.