We believe in him, in Muhammad, blessings and peace be upon him, due to the mention of him in the saying, "There is no madness in your companion." The terms 'tanaawush' and 'tanaawul' are related, but 'tanaawush' refers to an easy taking of something nearby. It is said, "He reached for it, he takes it," and the people reached for each other. It is said: they reached for each other in war: some of them reached out to others. This is a representation of their seeking what cannot be, which is that their faith will benefit them at that time, just as the faith of the believers benefits them in this world. Their condition is likened to that of someone who wants to take something from a distance, as another takes it easily without effort. The reading 'tanaawush' has the waaw pronounced with a hamzah, as it is pronounced in 'aj'uh' and 'adur.' And according to Abu Amr, 'tanaawush' is pronounced with a hamzah, meaning taking from afar, from the saying: 'naasht' if I delayed and took my time. From it is the verse:

He wished for a delay that he would have obeyed me And a master who disobeyed me and relied on his opinion... As he did not obey in what the short one suggested.

So when he saw what the outcome of my matter and his matter was... And the matters were heavy on their backs.

He wished for a delay that he would have obeyed me... And events occurred after events.

'Lenhashal bin Hura' and 'istabda': he isolated himself and relied on his matter. 'Qasir': a man known for good opinion, and he is the doer who suggested.

The object of 'to obey' is omitted due to the indication of what has been mentioned. Or because the verb is treated as if it were intransitive, and the preferable reading is 'he was not obeyed' in the passive voice. 'Qasir' is the subject, and its pronoun refers to the doer who suggested, and vice versa, depending on the disagreement in the matter of contention. The matter was desired.

He reached his consequence with the breaking of it. And 'na'a' with the elongation: its origin is 'na'a', so it was changed: meaning it is far away. He likened the matter to something that has a beginning and an end in a figurative manner, and affirming both for it is an imagination, as if the beginnings of matters have passed with their ends. So when the beginnings passed, the ends appeared after their concealment. It is said: 'na'asha' with the hamzah if it is delayed. And 'na'isha': it is in the accusative as a circumstance, meaning finally, meaning: he wished in the end that he had obeyed me in my advice when he saw the consequence of my matter good and the consequence of his matter bad, while the situation is that after the easy matters, difficult matters occurred that were hidden, which necessitated his wishing. This is a state that clarifies the intended meaning of the circumstance. Or difficult matters occurred after the easy matters that he could have complied with, which prevented him from escaping from his predicament, as I advised him at first but he did not listen and continued on his opinion. Finally, 'and they cast' is conjoined to 'they have certainly disbelieved', narrating the past state, meaning: and they were speaking of the unseen and bringing it from a far place, which is their saying about the Messenger of Allah, blessings and peace be upon him, 'a poet, a magician, a liar.' This is speaking of the unseen and the hidden matter, because they did not witness from him magic or poetry or lies, and they brought this unseen from a distant perspective of his condition, because the farthest thing from what he brought is poetry and magic, and the farthest thing from the habit that was known among them and tested is lying and falsehood. And it was recited: 'and they cast the unseen', in the passive form, meaning: it is brought to them by their devils and they are taught it. If you wish, you can relate it to the saying 'and they said: we have believed in it' as they are similar in their request to attain what they neglected of faith in this world by their saying: we have believed in the hereafter. This is a far-fetched request for one who casts something from a distant place, where there is no room for suspicion of its arrival, as he wants it to fall into it because it is absent from him and far off. The unseen is the absent thing, and it is possible that the pronoun refers to the severe punishment in the saying 'before a severe punishment.' And they used to say: 'and we are not to be punished', if the matter is as you describe of the Day of Resurrection, punishment, and reward, and we are more honored with Allah than to be punished, comparing the matter of the hereafter to the matter of this world. This was their casting of the unseen, and it is unseen and cast from a distant perspective, because the abode of reward cannot be compared to the abode of obligation what they desire of the benefit of faith on that day and salvation from the fire and success in paradise. Or from the return to this world, as it was narrated from them: 'send us back so we may do good.' 'With their kind' refers to those like them from the disbelievers of the nations and those whose doctrine is like theirs, 'murib' either from 'araba' if it puts him in doubt and suspicion, or from 'araba' if he became one with suspicion and entered into it. Both are metaphors, but there is a difference between them: the 'murib' from the first is transferred from one who can be suspected from the particulars to the meaning, and the 'murib' from the second is transferred from one who has doubt to doubt, as you say: 'the poetry of a poet.' About the Messenger of Allah, blessings and peace be upon him: 'Whoever recites Surah Saba, no messenger or prophet will remain except that he will be a companion and a handshaker for him on the Day of Resurrection.' [Narrated by Al-Thalabi, Ibn Mardawayh, and Al-Wahidi with their chains from Abu Ibn Kab.]