Legends of the ancients are what the early ones have recorded, such as the stories of Rustam and Isfandiyar. The plural is 'asṭār' or 'asṭūrah' like 'aḥdūthah' which he wrote for himself and took it, as you say: 'istakba al-mā' wa-iṣṭabahu': when he poured it for himself and took it. It has also been read as 'aktatabah' in the passive form. The meaning is: a writer wrote it for him. Because he was unlettered and did not write with his hand, this is part of its miraculous nature. Then the 'lam' was omitted, so the action led to the pronoun, and it became 'aktatabah' as 'a writer for him,' like His saying: 'And Musa chose his people.' Then the action was built for the pronoun which is him, so it turned into a hidden subject after it had been an apparent object. The pronoun of 'asāṭīr' remained as it is, so it became 'aktatabah' as you see. If you say: how is it said: 'aktatabah' when it is dictated to him, and it is only said: 'it was dictated to him, so he writes it'? I say: there are two aspects. One is that he meant to write it or request it, so it is dictated to him. Or it was written for him while he is unlettered, so it is dictated to him: that is, it is recited to him from his book, and he memorizes it. Because the act of recitation to the memorizer is like the act of recitation to the writer. And from Al-Hasan: it is the saying of Allah, glorified and exalted is He, that they lie, and it would only be correct if the hamzah were opened for the question which is in the meaning of denial. Its aspect is that it is like His saying: 'Am I to rejoice that I suffer loss among the honorable and inherit a herd of few camels?' If you have accused me of this falsehood, O Juz', it is a call upon him that he may quickly receive something like it, and see whether he rejoices or grieves? And it has been narrated: 'so you may receive something like it quickly.' 'Am I to rejoice that I suffer loss among the honorable and inherit a herd of few camels?' This is for Ḥaḍramī ibn ʿĀmir, addressing Juz' ibn Sanān ibn Mu'alla when he accused him of being pleased with receiving the blood money for his slain brother. And it was said: for Jarīr, but it is not that significant. And Juz' - with an opening then a sukoon - and 'if' here is for the condition, stripped of the pause, or meaning 'when.' And 'Aznantani': that is, you accused me of it: that is, with that vile act, falsehood from you, O Juz', so he is being called upon, 'so you may receive something like it quickly': a curse upon him that he may attain something like it swiftly, and see whether he rejoices or grieves? And it has been narrated: 'so you may receive something like it quickly.' 'Am I to rejoice that I suffer loss among the honorable and inherit a herd of few camels?' The 'arza' is built in the passive form, and likewise 'awraṭa', that is: he gave a herd: that is, a herd of camels after their death. And 'al-dhūd' is what is between three and ten, feminine with no singular form from its wording, expressed by it for the entire blood money, independently and in a belittling manner. And for this reason, it was described with 'shṣāṣan': the plural of 'shṣṣ', which is the few-milk-producing female camel. And it is declined for the weight. And 'al-nabl' - like 'sabab' - is the plural of 'nabīl'. And it is narrated with a dhammah, so it is also the plural of 'nabīl', like 'karam' and 'karīm'. Or the plural of 'nablah', like 'ghurf' and 'ghurfah': that is, the small ones??? Or the best ones, so it is from the opposites, but the first is more suitable for the context. And it is permissible that the blood money was ten. And it is right for Al-Hasan to stop at 'the ancients.' 'Morning and evening' means always, or in secrecy before the people spread out, and when they retreat to their dwellings.