The phrase 'that you are' is for emphasis, and its beauty lies in the separation between the first and the second by the circumstance. And 'you are brought out' is: a report about the first. Or 'that you are brought out' is made the subject, and 'when you die' is the predicate, meaning: your being brought out when you die. Then the sentence informs about 'that you are', or 'that you are brought out' is raised by a verb that is a consequence of the condition, as if it were said: 'When you die, your being brought out occurs.' Then the conditional sentence serves as a report about 'that you are'. And in the reading of Ibn Mas'ud: 'Does He promise you when you die?' The word 'Hehayat' is read with opening, breaking, and closing, all with and without tanween, and with sukoon in the form of a pause. If you say: what you are promised is what is unlikely, and it is appropriate for it to be raised by 'Hehayat', just as it was raised in the saying: 'Hehayat, Hehayat, the valley and its people.' It is a lament for the distance of his friend. 'Hehayat' is a name of a verb meaning 'far away', and the opening of the 'taa' is a dialect of Hijaz. Its breaking is a dialect of Tamim. Its closing is a dialect of some. And it is repeated for emphasis and to increase the sorrow. And 'the valley' is the valley that the flood has cut through, and here it refers to a valley outside the honored city. It is raised as a subject by the first, and the second has no subject. Abu Ali al-Farsi permitted that it is from the category of contention, so it is raised by one of them, and its pronoun is hidden in the other, thus it is a singular emphasis on the first, and a sentence on the second. Ibn Malik permitted that it is a subject for both due to their unity in wording and meaning. And observe how he first mentioned the place of the beloved, then mentioned the one in it in general, then specifically mentioned his friend, and he progressed in that until he reached the mention of the connection, which is his intrinsic aim. So may Allah bless the Arabs for their delicate craftsmanship and precise expression. And 'the friend' (khalil) is the beloved, like 'the love' (hubb) meaning the beloved. It is narrated: 'the valley and its people.' What is this 'lam'? I said: Al-Zajjaj said in his interpretation: 'the distance for what you are promised', or 'distance for what you are promised' for those who have tanween, thus it is placed in the position of a source. And there is another view: that the 'lam' is for clarifying the unlikely what is far after the expression of the word of improbability, just as the 'lam' came in 'Hayta laka' to clarify what is being referred to. This pronoun is not known what it refers to except by what follows it in its explanation. Its origin is: 'Indeed, life is nothing but our worldly life', then 'it' is placed in the position of life, because the news indicates it and clarifies it. And from it: 'it is the soul that bears what it bears', and 'it is the Arabs who say what they wish.' The meaning is: there is no life except this life, because 'Indeed' (inna) negates what follows it, the negation of the kind, 'We die and we live', meaning some die and some are born, a generation perishes and another generation comes. Then they said: 'What is he but a liar against Allah in what he claims of His revelation to him, and in what he promises us of resurrection, and we do not believe.'