The towns that We have blessed in them, and they are the towns of Ash-Sham, are visible towns that are connected. Some can be seen from others due to their proximity, so they are apparent to the eyes of the observers. Or they are situated along the road: apparent to the passersby, not far from their paths so that they become hidden from them. And We have decreed in them the journey. It is said that the one who sets out in the morning would rest in a town, and the one who sets out in the evening would spend the night in a town until he reaches Ash-Sham, without fearing hunger, thirst, or an enemy, nor needing to carry provisions or water. 'Travel in it,' We said to them: 'Travel,' and there is no saying after that. But when they were enabled to travel and its means were made easy for them, it was as if they were commanded to do so and permitted in it. If you say: What is the meaning of His saying 'nights and days'? I say: Its meaning is travel in it, if you wish by night and if you wish by day, for safety in it does not differ with the difference of times. Or travel in it safely, not fearing, even if the duration of your journey in it is prolonged and extends over days and nights. Or travel in it during your nights and days throughout your lifetimes, for at all times and moments, you will encounter nothing in it but safety. It has been recited: 'Our Lord, make our journeys far apart.' And far apart. And O our Lord, in the supplication, they became ungrateful for the blessing, and they grew weary of the pleasant life, and they became bored with well-being, so they sought hardship and toil just as the Children of Israel sought onions and garlic instead of manna and quails. And they said: If the fruit of our gardens were farther away, it would be more deserving of our desire. And they wished that Allah would place vast distances between them and Ash-Sham so that they could ride their mounts in it and stock up on provisions. So Allah granted them the response. And it has been recited: 'Our Lord, make our journeys far apart,' and 'make our journeys far apart' in the call, attributing the action to 'far' and raising it, as you say: 'Travel two horse lengths.' And it has been recited: 'Our Lord, make our journeys far apart.' And between our journey. And far apart, with 'Our Lord' raised at the beginning, and the meaning is contrary to the first, which is the distancing of their journeys despite their shortness and closeness due to their excessive indulgence and luxury, as if they were arguing with their Lord and grieving over Him, with stories that people talk about and marvel at their conditions. And We scattered them with a scattering that people took as a proverbial example, saying: They went like the hands of Sheba, and they scattered like the tribes of Sheba. Al-Khansa said: 'O hands of Sheba, how glorious you were after them... so that the sight has not settled after you.' The reference to Sheba: a land that was abundant in fertility and pleasant gardens. Its people were ungrateful for Allah's blessing, so He sent upon them the flood, and replaced their fertility with hardship, and their ease with difficulty, and their abundance with scarcity, so they could not obtain sustenance except from distant places. The reference to 'hands' is to blessings, and 'hands of Sheba' is a metaphor for their conditions resembling those of Sheba in dispersion and distress.

Or a comparison that has reached a disagreement. In it, there is a metaphor by omission, meaning: the hands of the people of Saba' were not as you were after you, meaning: what I was characterized by of states like the states of Saba'. It is permissible that what is a source, meaning: my states and my conditions after you are like the states of Saba'. Or what is meant by the hands of Saba' are its owners who used to inhabit it. They divided themselves by their own hands, so he compared himself to them due to his lack of stability. Saba' is also used to refer to a tribe that used to inhabit it. It is possible that this is what is meant here, and it is more apparent. It is permissible that what is meant is its father, which is Saba' bin Yashjub bin Ya'rub bin Qahtan: he had wealth and sons. His sons dispersed, some to Yemen and some to the Levant and others, so the hands were attributed to them because they were strong with them like hands, then he compared himself to them in dispersion. And about: Murakhkhim, and in its calling there is a meaning of lamentation and entreaty, and he addressed it with the pronoun of the masculine plural in honor. Therefore, you do not find it in places of blame. The phrase of the call is an interruption between the news and the subject, and it is possible that the estimation is: I am like the hands of Saba' during my time after you, so it is an interruption between the sentence and the related circumstance. And Hala is sweet like Da'a calls and others are few. Hala is sweetened, like Rida is pleased in appearance. And Hala is sweet in taste, and what is here is from the first, so there is no metaphor. And the appearance is a source meaning sight, and it is permissible that sweetness is beauty and the appearance - with a fathah - is the place of sight. And it is permissible that it is the sight. Meaning: it was not beautiful for my eyes other than you, and it is permissible that what is meant is after you after your departure and your family, so the address is for her and her tribe! But the contexts of usage support what has preceded. And it was narrated: then it will not be permissible, and some claimed that 'lan' can negate as here, and on the prohibition, the last of the verb was omitted for necessity or ease.