It is a right that you fight for and it is obligatory to have piety towards it and what is due from it. This means fulfilling obligations and avoiding prohibitions, and similar things. (So fear Allah as much as you are able) means: strive in piety until you leave nothing of what is possible. And from Abdullah: It is that He is obeyed and not disobeyed, and thanked and not ungrateful, and remembered and not forgotten. [The author said and it was narrated as a raised saying, and it ended. As for the mursal, Al-Hakim narrated it through Mas'ar from Zayd from Murrah from him. Likewise, it was narrated by Abdul Razzaq and through him by Al-Tabari, Ibn Abi Hatim, and Al-Tabarani. Abu Nu'aym said in the biography of Mas'ar from Al-Hilyah: Suleiman ibn Ahmad, who is Al-Tabarani, narrated it - and he mentioned it. Then he said: Thus the people narrated it from Zayd as a mursal. Al-Nadr raised it from Muhammad ibn Talhah from Zayd and then he narrated it as a raised saying. Ibn Mardawayh narrated it through Ibn Wahb from Sufyan Al-Thawri from Zayd as a raised saying as well. And there is a supporting narration from Ibn Abbas as a raised saying. Al-Bayhaqi narrated it in Al-Shu'ab from the narration of Ibn Jarir from 'Ata from Ibn Abbas. However, it is from the copy of Abdul Ghani ibn Sa'id Al-Thaqafi from Musa ibn Abdul Rahman Al-San'ani. And it is missing.]" And it was narrated as a raised saying. And it was said: It is that he does not take the blame of a blamer in Allah, and he stands for justice even if it is against himself or his son or his father. And it was said: A servant does not truly have piety towards Allah until he restrains his tongue. And piety is from the one who has piety, just as gentleness is from the one who is gentle. And do not die except in a state of Islam means: do not be in a state other than the state of Islam when death reaches you, just as you say to someone you seek help from in facing the enemy: do not come to me except while you are on a horse. So you do not prevent him from coming, but you prevent him from the opposite of the state you have conditioned upon him at the time of coming. Their saying: I have sought refuge in His rope: it may be a metaphor for relying on it and trusting in its protection, like holding onto something hanging from a high place with a strong rope, ensuring it does not break. And the rope may be a metaphor for His covenant and seeking refuge is for trusting in the covenant, or it may be a suggestion for the metaphor of the rope in a way that suits it. And the meaning is: Gather together to seek help from Allah and to trust in Him and do not separate from Him. Or gather together to hold onto His covenant with His servants, which is faith and obedience, or with His Book, for the saying of the Prophet, blessings and peace be upon him: "The Quran is the strong rope of Allah; its wonders do not cease, and it does not wear out from frequent recitation. Whoever speaks by it is truthful, and whoever acts by it is guided, and whoever seeks refuge in it is guided to a straight path." [Narrated by Al-Tirmidhi in the virtues of the Quran, from the hadith of Al-Harith Al-Awra from Ali, may Allah be pleased with him, at length. And it includes a story and he said: Strange, we do not know it except from the hadith of Hamzah Al-Zayyat. And its chain is unknown. It was also narrated by Ibn Abi Shaibah, Ishaq, Al-Darimi, and Al-Bazzar through Al-Harith. Al-Bazzar said: We do not know it except through Ali. And we do not know anyone narrated it from him except Al-Harith. And there is a supporting narration from Mu'adh ibn Jabal. Al-Tabarani narrated it from the narration of Amr ibn Waqid from Yunus ibn Maysarah from Ibn Idris with the wording: "The Messenger of Allah, blessings and peace be upon him, mentioned the tribulations and intensified them. Ali ibn Abi Talib, may Allah be pleased with him, said: What is the way out of them?

He said: The Book of Allah - and he mentioned the hadith in full. Al-Hakim narrated it from the hadith of Ibn Mas'ud, raised (mursal) as well: "Indeed, this Qur'an is the rope of Allah, the clear light, and the intercessor, a protection for whoever holds onto it..." He reported it through the chain of Salih ibn 'Umar from Ibrahim al-Bahri from Abu al-Ahwas from him. And Ibrahim is weak. And do not separate nor become divided from the truth due to the occurrence of differences among you, as the Jews and Christians differed, or as you were divided in the days of ignorance, turning away from one another, opposing and fighting each other. Or do not bring about what leads to division and removes the unity and affection that you are upon, which is rejected by your gathering and the bond between you, which is following the truth and holding onto Islam. They were in the days of ignorance filled with enmity, hatred, and continuous wars. So Allah united their hearts through Islam. He cast love into them, so they loved one another, agreed, and became brothers, merciful to one another, advising each other, united on one matter that was organized among them and removed the differences, which is brotherhood for the sake of Allah. It was said: They are the Aws and the Khazraj, who were brothers from one father and mother. Enmity arose between them, and wars lasted for one hundred and twenty years until Allah extinguished that with Islam and united them through the Messenger of Allah, blessings and peace be upon him. And you were on the edge of a pit of fire and you were about to fall into the fire of Hell due to what you were upon of disbelief. So He saved you from it through Islam. The pronoun refers to the pit or to the fire or to the edge. It was said: The pronoun refers to the edge, which is masculine, but it was made feminine due to the addition... It was said: The pronoun can return to the pit, and there is no need for the mentioned interpretation, as you say: I honored the boy of Hind, and I did good to her. The meaning, when the pronoun returns to the pit, is more complete, because it is the one from which He boasts of saving them. As for boasting of saving from the edge, it does not usually entail being on the edge, from the desire to the pit, so the saving from the edge is saving from the pit that one expects to fall into. Thus, attributing the favor to the saving from the pit is more profound and impactful, even though acquiring femininity from the added element has been considered by Abu Ali in the comments as a necessity of poetry. This is contrary to his opinion in the clarification. Ibn Yas'oun transmitted it. And what led al-Zamakhshari to return the pronoun to the edge is that it is what they were upon, and they were not in the pit to be boasted of being saved from it. And we have clarified in the elaboration of this statement what justifies the boasting of saving them from the pit, because they were often heading towards it if not for the divine salvation. Do you not see his saying, peace be upon him: "The pasture around the protected area is about to fall into it" and Allah's saying: (Or one who has built his building on the edge of a crumbling cliff, so it collapses with him into the fire of Hell). And look how Allah made the building on the edge a reason leading to its collapse into the fire of Hell, emphasizing that with His saying: (crumbling). And Allah knows best.

If he approaches between his steps. And the people die: some of them after others. And the dog howls when it barks. And it indicates his comparison to the barking dog. And learn, that is, I respond to your saying, so know that I am not incapable of answering among you. It was narrated 'about you' instead of 'with you', and it is the same. And he returned to clarify the entrapment of the saying to him, and said: And you shine with the saying that you have spread and published about me.

And shine: if his saliva chokes him or something similar. And the news spread widely: it became widespread. And he spread it: he published it. That is, you were not able to swallow it and keep it secret as the blood of the slain does not reach the mouth of the spear. And he compared the saying that he was unable to keep secret to something that he was unable to swallow, so he borrowed the term 'shine' for the inability to conceal in a clear manner. And he compared the first shine to the second to imply that his saying is like blood for the exaggeration in the impossibility of concealment.

The second meaning is that if you were far from me as if you were in the bottom of a well and I ascended from it to the sky, the saying would gradually bring you closer to me until you would hate it, that is, you would detest it and dislike it, and know that I am among you not incapable of the speech that brings you closer to me, and you shine with the saying that I have spread about you. So the 't' here is for the speaker, that is, you were not able to hear it and let it enter your ear as the mouth of the spear was not able to swallow the blood. And the mouth of the spear is masculine. But it acquired femininity from what is added to it, so its action is feminine and he said 'shone'. And it was said that the spear here is the water channel, and how is it related to blood?

And the edge of the pit and its edge: its rim, in both masculine and feminine forms, and its letter is 'waw', except that in the masculine it is inverted and in the feminine it is omitted, similar to 'shafa' and 'shafah', the side and the sides. If you say: How did they make it on the edge of the pit of fire? I say: If they died on what they were upon, they would fall into the fire. So their lives, which are expected to follow with falling into the fire, are represented by sitting on its edge, being close to falling into it. Thus, such a clear statement, Allah makes clear to you His signs, so that you may be guided, intending that you increase in guidance.