Meccan [except for verses 27, 28, and 29 which are Medinan]. And its verses are 34, and it is said 33 [revealed after As-Saffat]. 'In the name of Allah, the Most Gracious, the Most Merciful.' The Book, the Wise. Or it is described by a quality of Allah, glorified and exalted is He, in a figurative attribution. It is possible that the original is: the Wise is its speaker, so the added noun is omitted and the added to it takes its place. By its transformation, it is raised after being in the genitive, and it is settled in the adjectival description: guidance and mercy, in the accusative as a state from the verses, and the operative in it is: what is in that of the meaning of indication. And in the nominative as it is a news after news, or a news of a subject that is omitted for the doers of good, for those who do good deeds, which are those mentioned: establishing prayer, giving zakat, and believing in the Hereafter. And a similar saying of Aws: The brilliant one who is thought of you as if he has seen and heard. [O soul, bear great distress... Indeed, what you fear has occurred. Indeed, the one who gathered generosity and bravery and righteousness and piety has perished. The brilliant one who is thought of you as if he has seen and heard. He has perished, so the evasion does not benefit anyone who attempts innovation.] For Aws ibn Hajar, mourning Fudala ibn Kulthum. He says: O soul, bear great distress, indeed what you fear has happened, and he clarified it by saying: indeed, the one who gathered all virtues has perished, meaning: has died. And 'gathered' - with a damma - is an affirmation of the qualities before it. And the brilliant one: is in the accusative as an adjective for the one who, and it is interpreted as the one who is thought of you, meaning every addressee, that is: he thinks the true thought, as if he has seen and heard what he thought or he thinks the thought and is correct, as if he has seen it if it is an action, or heard it if it is a saying. And in it is a type of eloquence called interpretation, which is that a meaning is brought that does not suffice understanding without its interpretation, as mentioned by Al-Suyuti in the explanation of 'Aqood Al-Juman. And 'evade': courage and determination in fighting. And it is implied in 'does not benefit' the meaning of 'does not protect', so it is transitive with 'min', meaning: so it does not protect courage from the disliked of anyone. And it is transitive with 'li', considering its wording. And it is closer that 'min' and 'li' are extra for the emphasis of the speech, meaning: so evasion does not benefit anything from benefit to anyone among the people who attempts and seeks the wonders of matters and their greatness, meaning: that Fudala was thus and died, and in it is a type of consolation. It was narrated from Al-Asma'i that he was asked about the brilliant one and he recited it without adding. Or for those who do all that is good from deeds, then he specified among them the ones who establish these three with a virtue of being counted.