The husband is described as a type of plant with generosity. Generous is a description of everything that is pleasing and commendable in its category. It is said: a generous face, if it is pleasing in its beauty and attractiveness. A generous book is one that is pleasing in its meanings and benefits. And he said:

'Until he splits the ranks from his generosity. From the one who saw our day and the day of Banu Taym... When his companion was surrounded by his blood. When they saw that their day was abundant... They tightened their girdles around their pain. As if the lion is in their den... And we are like the night that surged in its darkness. They do not abandon their ally in the morning... Until the strap is removed from his foot. And their knight does not hesitate to meet... Until he splits the ranks from his generosity.'

This is from a man of Hamir. And 'from' is interrogative. The 'sique' and 'siqueh' (with a kasra) refer to dust and soil. 'Ashab' (like 'hadhar') means much noise and mixing, and it is used for a place where its trees are intertwined. The 'hiyazum' refers to the chest. The 'arin' is the thicket where the lion resides.

'Wajash' means to rise and approach. 'Qatam' refers to dust, blackness, and darkness. It was narrated in 'ghashmuh' with ghain. The meaning is the same; they do not abandon, do not let down, nor leave. 'Sharak' refers to the strap of the sandal. 'And they do not hesitate' means they do not shy away from meeting. 'Day' refers to time or the event, and the addition of 'sique' and 'blood' to it is because it is in it. The day is described as having much shouting and mixing because that is what occurs in it. 'Tightening the girdles around the pain' is a metaphor for endurance and patience. They are likened to lions in their bravery, and their people are likened to the night in their encompassing and overpowering of others. Then he said: they do not abandon their ally in the morning of terror until he becomes disoriented alone in battle. 'Removing the strap' is a metaphor for that, and the knight among them does not shy away from meeting. It is in the accusative case as a removal of the preposition, and it is said to be an object with it, until he splits the ranks of war and enters them from his generosity, meaning his bravery and audacity. For generosity in every category is according to it. The first 'until' is a limit for the negated, and the second is a limit for the negation. It is also possible that the second is initial, and the verb after it is raised as a continuation, which is more eloquent in praise. Moreover, praising their enemy is praise for them.

That is: from being pleasing in its bravery and strength, and the noble plants: the pleasing ones regarding their benefits. Indeed, in the growth of those kinds is a sign that their creator is capable of reviving the dead. And Allah knows that most of them are sealed upon their hearts, with no hope for their faith. And indeed, your Lord is the Exalted in Might in His vengeance against the disbelievers, the Most Merciful to whoever repents, believes, and does righteous deeds. If you say: what is the meaning of combining 'all' and 'how many,' and if it were said 'how many we have caused to grow therein of noble pairs'? I say: 'all' indicates comprehensiveness regarding the pairs of plants in detail, while 'how many' indicates that this comprehensiveness is exceedingly abundant. Mahmoud said: 'If you say: what is the benefit of combining 'all' and 'how many'? It was answered that 'all' entered for the comprehensiveness of the pairs of plants, and 'how many' indicated that what is encompassed is exceedingly abundant.' Ahmad said: 'According to this, the intended meaning of abundance is the types, and it appears that the intended meaning is the individual pairs and kinds, as indicated by the fact that if you omitted 'all' and said: look at the earth how many of that specific type Allah has caused to grow, you would be alluding to the individuals of that specific type mentioned. But when you included 'all,' you have conveyed by its repetition the individuals of each type, not the individuals of a specific type. And Allah knows best.' This is the meaning of the combination between them, and it points to the perfection of His power. If you say: what is the meaning of describing the pair as noble? I say: it has two possible meanings. One is that the plants are of two types: beneficial and harmful, so He mentioned the abundance of what He has caused to grow in the earth from all kinds of beneficial plants, and omitted the harmful ones. The second is that it encompasses all plants, both beneficial and harmful, describing them both as noble and indicating that He has not caused anything to grow except that it has a benefit, for the Wise does not act except for a correct purpose and a profound wisdom, even if the heedless are unaware of it, and the wise do not reach its knowledge. If you say: when He mentioned the pairs and indicated them with the words of abundance and comprehensiveness, and they are such that only the Knower of the Unseen can enumerate them, how did He say: 'Indeed, in that is a sign' and did not say: 'signs'? I say: there are two aspects: it could be that this refers to the source of 'We caused to grow,' as if He said: indeed, in the growth is a sign, meaning any sign. And it could be intended that in each one of those pairs is a sign. There have been precedents for this aspect.