It is read (qarh) with the opening of the qaf and with its rounding, and both are two dialects, like the weakness and weakness. It is said: with the opening it means the wounds, and with the rounding it means their pain. Abu al-Samal read (qarh) with two openings. It is said that al-qurh and al-qarh are like al-tard and al-tard.

The meaning is: If they harmed you on the day of Uhud, you harmed them before that on the day of Badr. Then this did not weaken their hearts nor deter them from returning to fight you, so you are more deserving of not being weak. And similar to this is (for indeed they feel pain as you feel pain and you hope from Allah what they do not hope). It is said: This was on the day of Uhud, for they had harmed them before they disobeyed the command of the Messenger of Allah, blessings and peace be upon him.

If you say: How was it said (qarh mithluhu) and what was their injury on the day of Uhud like the injury of the polytheists?

I say: Yes, it was like it, and indeed many of the disbelievers were killed that day. Do you not see His saying, the Exalted: (And indeed Allah fulfilled His promise to you when you were killing them by His permission until when you faltered and disputed in the matter and disobeyed after what He showed you of what you love)?

And those days are a subject, and the days are its description. And we exchange them is its news, and it is permissible that (those days) be a subject and a predicate, as you say: They are the days that wear out everything new. And the intended meaning of the days: times of victory and dominance. We exchange them: we turn them among the people, giving sometimes to these and sometimes to those, like His saying which is from the verses of the book:

So one day upon us and one day for us... and one day we are defeated and one day we are victorious.

This is for al-Namr ibn Tawlib, and it is from the verses of the book. And 'no' is extra before the oath, for it is generally for negating something. It is said: It refers to the clarity of the matter being sworn upon and its not needing an oath, but it only appears in something like His saying, the Exalted: (So I swear not) where it is presented in the form of the usual negation: and 'the people' is a subject and its news is 'do not know.' Then it is clarified by His saying: So the good is not what they claimed to be good, good as they claimed. And the evil that they claimed to be evil is not evil as they claimed. Or is the good always good, and is the evil always evil? So one day upon us we are defeated in it. And one day for us we are victorious in it, and one day we are defeated in it, and one day we are victorious in it. And it was narrated with the day being in the accusative. And the meaning is:

So one day the circle turns against us, and one day the state is for us. And we are defeated one day, and we are victorious one day. And each two sentences of these sentences are positioned as an explanation of what precedes them. And in the second verse: there is a structured alternation, and that is good.

And among the sayings of the Arabs: War is a back and forth. And from Abu Sufyan that he ascended the mountain on the day of Uhud and stayed for an hour, then said: Where is the son of Abu Kabsha, where is the son of Abu Quhafa, where is the son of al-Khattab? So Umar said: This is the Messenger of Allah, blessings and peace be upon him, and this is Abu Bakr, and here I am Umar. Abu Sufyan said: A day for a day, and the days are a back and forth, and war is a back and forth. Umar, may Allah be pleased with him, said: Not equal; our dead are in Paradise, and your dead are in the Fire. He said: If you claim that, then we have failed and lost. [Narrated by Ahmad, al-Hakim, al-Tabarani, and al-Bayhaqi in al-Dala'il. From the narration of Ibn Abi al-Zinad from his father from Ibn Abbas that Abu Sufyan said on the day of Uhud, and he mentioned it. I say: Its origin is in the authentic from another route without this context.] And the exchange is like the alternation. And he said:

He approaches the waters and does not cease to exchange... among the people between representation and hearing.

The inkpot: the good one. And Al-Qaqa' is the name of the praised one, and it is originally the hard, dry thing. The poem returns the waters, it is specified for the abundance of people upon it and their enrichment with poetry at it. This means it returns to the places of water, so it remains circulated among the people, or it remains of circulation, or it continues to circulate among the people, being recited as examples for their conditions, meaning it is recited by people as examples of their situations, and it is listened to for its beauty. It has been narrated that it returns the waters, so it remains circulated, and it mentioned the pronoun of the poem because it means poetry.

It is said: I circulated the thing among them, so they circulated it. And let Allah know those who believed. There are two opinions: one is that the reason is omitted, meaning: so that the steadfast ones among you can be distinguished from those who are on the edge. We did that, and it is in the manner of an example. Meaning: we did that as an action of one who wants to know who among you is steadfast in faith from the non-steadfast, otherwise Allah, the Exalted, has always been knowing of things before they come into being. It is said: its meaning is so that He may know them with knowledge that relates to the reward, which is that He knows them as being steadfast among them. The second is that the reason is omitted, and this is an addition to it, meaning: and we did that for such and such, and so that Allah may know. The reason was omitted to indicate that the benefit in what was done is not singular, to console them about what has happened to them, and to make them see that the servant is saddened by what befalls him from calamities, and he does not realize that Allah has in that benefits that he is unaware of. And to take from you witnesses, and to honor some of you with martyrdom, referring to those who were martyred on the Day of Uhud. Or to take from you those who are suitable for witnessing against the nations on the Day of Resurrection by what your patience is tested with from hardships, from His saying, 'So that you may be witnesses against the people.' And Allah does not love the wrongdoers. This is an interruption between some of the reasoning and some of it. Its meaning is: and Allah does not love those who are not among these steadfast in faith, striving in the way of Allah, purified from sins. And purification is cleansing and sifting. And He will destroy the disbelievers, meaning: if the state is for the believers, it is for the purpose of distinction, witnessing, and purification, and other things that are better for them. And if it is for the disbelievers, it is for their destruction and the obliteration of their traces.