From what our hands have earned, from what we have taken upon ourselves to create and no one else is able to take charge of it. He only said this to the seller of the fitrah and the wisdom in it, which can only be managed by Him. And the work of the hands: is a metaphor for the work of those who work with their hands, so they are its owners, meaning we created it for them, so we granted it to them. They are in control of it as owners, specifically benefiting from it without competition. Or they are its overseers and conquerors, from the saying: 'I have become one who does not carry arms nor... I own the head of the camel if it strays.' [I have become, when youth is innovative... if it distances itself from me, it has settled for an era.] We parted before we parted... when the time of our gathering was fulfilled. [I have become one who does not own arms nor... I own the head of the camel if it strays.] And I fear the wolf if I pass by it... alone, and I fear the winds and the rain. This was said by Al-Rabi' ibn Mani' when he reached one hundred and forty years, living after that for one hundred and sixty. The innovator: the traveler at the beginning of the day, so it is a profound comparison. Then he consoled himself with the saying: 'if it distances itself from me, it has remained with me for a long time.' We parted, meaning: it left us before we died. His saying 'we part from it' is a metaphor for that, or a euphemism for it, or a metaphor for hatred. And 'gathering' means companionship and association, and 'watr' means need. All of this is an endorsement of the comparison at the beginning of the speech. It is not hidden what is ambiguous in the verse that should have been guarded against, for the fulfillment of need from gathering has become well-known in the context of copulation. Then he said: 'I have become unable to hold arms in my hand nor the head of the camel if it strays from me, nor can I manage them.' It is narrated: 'I do not carry arms,' meaning: I am unable to carry it, and 'I fear it,' meaning I am afraid of it, if I pass by it alone, and I fear the winds and rain even if I am with others. All of this is a metaphor for reaching the utmost weakness and old age. That is, I cannot manage it, and it is among the apparent blessings. Otherwise, who would be able to manage it if it were not for His subjugation and making it easy for them, as the poet said: 'The child directs it in every way... and the maiden restrains it with the rope.' And he strikes it with the stick... there is no other for it nor denial. [The camel has become great without milk... it did not suffice with the greatness of the camel.] The child directs it in every way... and the maiden restrains it with the rope. And he strikes it with the stick... there is no other for it nor denial. This was said by Katheer ibn 'Izzah when Abd al-Malik ibn Marwan saw him short and insignificant, and he said: 'To hear of the Ma'idi is better than to see him.' It was said to al-Abbas ibn Mardas. It was said to Muawiya ibn Malik al-Kalabi. And 'great' means large and tall. And 'lub' means intellect, and he brought the apparent in place of the implied for exaggeration in height and size, 'in every way' means in every direction. And 'khasf' means humiliation. And 'jarir' is a rope that is tied with. And 'harawat' is the plural of 'harawa,' which is the stick, and its plural indicates the abundance of striking. And 'ghayr' - with the movement - means jealousy. And 'nkir' means denial, meaning that the lesson is in the intellects and minds, not in thickness and height. For this reason, Allah, the Exalted, obligated the rider to thank for this blessing and to glorify by saying: 'Glory be to Him who has made this subservient to us, and we were not able to do it.' And it was read: 'Their riding' and 'their riding' which are what they ride, like 'the milking' and 'the milkable.' And it was said: 'the riding' is plural. And it was read: 'their riding,' meaning the one with their riding. Or among its benefits is their riding, and benefits from skins, hairs, and wool, and others, and drinks from milk, mentioned in general. He detailed it in His saying: 'And He has made for you from the hides of the animals tents...' and the verse, and 'masharib' is the plural of 'mashrab,' which is the place of drinking, or the drinking.