Its colors are of its kinds, such as pomegranates, apples, figs, grapes, and others that cannot be enumerated, or their appearances, such as red, yellow, green, and similar. And the jiddat: the plans and ways. Labid said:

Or a new way on its boards.

And it is said: the jiddah of the donkey is the black plan on its back, and there may be for the deer two jiddahs that separate between the color of its back and its belly. And the ghirabib is connected to the white or to the jiddat, as if it were said: And from the mountains are those with plans, and among them are those of one color, ghirabib.

And from 'Ikrimah, may Allah be pleased with him: they are the long black mountains. If you say: the ghirabib is an emphasis on the black. It is said: black ghirabib, and black hulakuk: which is one that is farthest in blackness and most extreme in it. And from it is the raven. And it is right for the emphasis to follow the emphasized, as in your saying: bright yellow, and pure white.

And similar to that. I said: Its meaning is that the emphasized is implied before it, and what follows is an explanation of what was implied, as in the saying of the Nabighah:

And the believer, the birds that take refuge.

[So by the life of the one who was taken around your Kaaba... And what was spilled on the stones from the body

And the believer, the birds that take refuge, watching them... The riders of Mecca between the qail and the sand.

When I brought forth something you dislike... Then I would not have raised my whip to my hand.]

For the Nabighah, he apologizes to al-Nu'man ibn al-Mundhir, and there is no extra before the oath, because it is generally for negating the claim of the opponent. And 'umur: life, and it is a subject whose predicate is omitted necessarily. And tawaf bihi: he came upon it and descended upon it, and tawaf bihi: he circumambulated around it. And from it: tayyaf, which is built for the unknown, and the agent is the preposition and the genitive. And since it was feminine, the ta was attached to the verb as an exception, and the eloquent leaves it in its like.

And the ghail and the sand: are two hills beside Mina. And it was said: places of water on both sides of the sanctuary, which is close to what preceded it. That is: the life of the one who circumambulated the pilgrims around your Kaaba is twofold, and what was spilled, and the believer: in the nominative is connected to the subject, and the 'a'idhat is in the accusative with respect to the believer, and the birds: is an apposition to the 'a'idhat, and it is permissible to make it a substitute for it, as is the case with every described following its description. And waharq: its origin is awraq. And the jism: the body, and jism bihi al-dam, if it stuck to it, it is jasid and jism. So on the first, 'awraq' means slaughtered, and on the second, it is as it appears, but it is a metaphor for slaughter, meaning: and what was slaughtered on the stones set around the Kaaba from the sacrificial animals, and the one who believed the birds that take refuge, while they are watching the pilgrims in Mina and they do not harm them due to their ihram. And it was narrated: he wipes them, which is more eloquent in security, and what I brought is the response to the oath, even if it is extra. And it is permissible that it is a negation that is confirmed, and then he called upon himself and said: If that is Mina, then I would not have raised my whip to my hand: an explanation of my hand, a metaphor for his being weakened to the utmost weakness, and it was narrated 'sawta' instead of 'sawti', meaning he weakens until he cannot raise it.

And he only does that for the sake of increased emphasis, as it indicates the same meaning from both the way of manifestation and the way of implication together. And it is necessary to estimate the omission of the added in the saying of Allah, the Exalted: 'And of the mountains are jiddat' meaning: and of the mountains are those with white, red, and black jiddat, until it leads to your saying: and of the mountains are those of different colors, as He said: 'Fruits differing in colors.'

And 'And of the people and the animals and the cattle are differing in colors' means: and among them are some differing in colors. And it was read: 'its colors.' And al-Zuhri read jiddat, with a dammah: the plural of jadidah, which is the jiddah. It is said: jadidah and jiddat and jadid, like ship and ships and vessels. And it has been interpreted by the saying of Abu Dhuwaiyab describing a wild donkey:

Black of the highlands has four jiddat.

[And time does not remain on its newness... Black of the highlands has four jiddat.]

For Abu Dhuwaiyab in the elegy of his sons. And al-jawn: the black and it is also used for the white, so it is from opposites. And the siraat of the back: its highest part. And the siraat of everything: its highest part. And jadidah and jiddat and jadid, like ship and ships and vessels. And the jadidat: the she-camels whose milk has dried up.

And the woman of the wild donkey: she who has no breast: she is consoled for her offspring by the fact that it is the custom of time, for nothing remains with what it has of events. Until the back becomes black, a metaphor for the wild donkey which has four mares that graze with it in the wilderness and mates with them. It is said that it lives for two hundred years, so one might think that time does not affect it at all. It is permissible to read 'yabqā' with an open vowel. And 'jawn' with the subject in the nominative, and it has 'jidaid' as a circumstantial phrase meaning: there must be a destruction of its mares one after another, or it will perish itself.

And it was narrated about it: 'jiddid', with two open vowels, which is the clear and manifest path, placing it in the position of the clear and distinct paths that are separated from one another. And it was read, and the animals were lightened, and the analogy of this lightening is the reading of one who read 'wa la al-dha'lin' because each of them is an escape from the meeting of the two silent letters, so that one was moved at the beginning of them, and this one was omitted at the end of it. And His saying 'كَذَٰلِكَ' means like the difference of fruits and mountains. The intended meaning is: the scholars of it who know it by its attributes, justice, and oneness, and what is permissible for it and what is not permissible, so they revered it and estimated it as it deserves, and they feared it as it should be feared. And whoever increases in knowledge of it increases in fear of it, and whoever has less knowledge of it is safer. In the hadith: 'The most knowledgeable of you about Allah is the one who fears Him the most.'

[This wording is not found as such. In the authentic narration: 'I am the most knowledgeable of you about Allah and the one who fears Him the most.'] And from Masruq: 'It is enough for a man to have knowledge that he fears, and it is enough for a man to be ignorant that he is amazed by his knowledge.' And a man said to al-Sha'bi: 'Give me a fatwa, O scholar.' He said: 'The scholar is the one who fears Allah.' And it is said:

It was revealed regarding Abu Bakr al-Siddiq, may Allah be pleased with him, for fear became apparent upon him until it was recognized in him. If you say:

Does the meaning differ if the object is brought forward in this speech or delayed? I say: It must be so, for if you bring forward the name of Allah and delay the scholars, the meaning is: Indeed, those who fear Allah from among His servants are the scholars, unlike others. And if you do the opposite, the meaning flips to indicate that they do not fear anyone except Allah, as His saying: 'وَلا يَخْشَوْنَ أَحَداً إِلَّا اللَّهَ' indicates, and these are two different meanings. If you say: What is the connection of this speech to what preceded it? I say: When He said 'أَلَمْ تَرَ' meaning 'Did you not know that Allah sent down water from the sky,' and He counted the signs of Allah and the indications of His power and the effects of His creation from the different kinds of creatures and what can be inferred from it and from His attributes, He followed that with 'إِنَّمَا يَخْشَى اللَّهَ مِنْ عِبادِهِ الْعُلَمَاءُ' as if He said: Only one like you and those of your kind fear Him: those who truly know Him and understand the essence of their knowledge of Him. And from the Prophet, blessings and peace be upon him: 'I hope to be the most pious of you to Allah and the most knowledgeable of you about Him.'

[This was narrated by Abdul Razzaq from Ibn Jurayj from Zayd ibn Aslam. And Malik in al-Muwatta and al-Shafi'i from him from Zayd ibn Aslam from 'Ata' ibn Yasar in a marfu' narration in the middle of a hadith whose beginning is 'A man kissed his wife while he was fasting.'] If you say: What is the reason for the reading of one who read 'إِنَّمَا يَخْشَى اللَّهَ مِنْ عِبادِهِ الْعُلَمَاءُ,' and this is Umar ibn Abdul Aziz and it is narrated from Abu Hanifa? I say: The fear in this reading is a metaphor, and the meaning is: They are only revered and esteemed, just as the awe-inspiring and feared among men is among all His servants. 'إِنَّ اللَّهَ عَزِيزٌ غَفُورٌ' is a justification for the obligation of fear, as it indicates the punishment of the disobedient and their subjugation, and the reward for the obedient and forgiveness for them, and the punisher and the rewarder: His right is to be feared.