The One of the Stakes, its origin is from the stability of the house that is supported by its stakes. He said: "And the house is not built except on pillars... and there is no pillar if the stakes are not set." If the causes and pillars gather... and the resident reaches the matter they were striving for. For the support of the strong, he says: The matter is not attained except with the availability of its causes. The house is, in the sense of a metaphor: it resembles the matter's dependence on its causes and the dependence of its causes on their causes. The setting up of the tent depends on the erecting of the pillars, and the erecting of the pillars depends on the establishment of the stakes that are tied with ropes. Then he said: If the ropes tied to the fixed stakes gather and the pillars are erected and the resident finds what he desires, it is in the sense of gathering. Thus, the gathering of his intention is correct, and 'kada' means he dealt with it, meaning: they reached the matter they were striving for, that is, they dealt with it to attain it. It is borrowed for the stability of honor and kingship and the straightness of the matter, as the poet said: "In the shade of a king with fixed stakes." What do I hope for after the family of Muhrik... they left their homes and after the 'Ayad. The winds blew upon the site of their homes... so they were as if they were on an appointment. And indeed, they enjoyed therein a most pleasant life... in the shade of a king with fixed stakes. So if the pleasure and all that distracts... one day it turns to decay and extinction. This is for Al-Aswad bin Ya'far. He says: I do not wish for anything after them from this world. And Muhrik is 'Imru al-Qais bin Amr bin Adi al-Lakhmi. The 'Ayad - originally - is: soil gathered around the basin and the house, protecting it from rain and floods, from 'aidi' which is strength. And 'Iyad' is a name for the son of Nizar bin Ma'ad, thus he is the brother of Mudar and Rabi'a. The intended meaning here is the tribe. It has been narrated: and the family of Iyad, in conjunction with the family of Muhrik. And 'ghana' in the place, like 'rida': he resided there. And 'bala' means annihilation. And 'nafad' means extinction. He says: They left their homes: a complete sentence that clarifies the negation of hope, and it is an interruption between the two coordinating phrases. And the saying: "The winds blew" is a new statement to clarify the state of the two tribes, saying: They perished, so the winds blew upon the site of their homes, and the blowing of the winds upon the site of the homes is due to the collapse of the walls that used to protect against the winds. This is a metaphor for their death, and it indicates that their extinction was swift as if it were all at once by saying: So they were as if they were on a single appointment. And indeed, they lived in the most pleasant life, and he likened the kingship that gave them honor and protection to a tent set up over them, and the shade is the protection, and the stakes are a metaphor. And if its meaning is suddenness, that is, it suddenly appeared that all pleasure is inevitably transient, meaning: thus they were overtaken by annihilation and extinction. And it is said: He was tortured between four stakes: each corner of it is tied to a post in which a stake of iron is driven, and he leaves him until he dies. And it is said: He was stretched between four stakes in the ground and scorpions and snakes were sent upon him. And it is said: He had stakes and ropes that he played with before him. Those are the factions. This was intended to indicate the news that the factions, of which the defeated army was a part, are indeed the same, and they are the ones who found the denial. And indeed, it has been mentioned that their denial was first in the general informative sentence in an ambiguous manner, then the exceptional sentence came to clarify it.

That each one of the factions has denied all the messengers. Because if they deny one of them, they have denied them all. In the repetition of the denial and its clarification after its ambiguity, and the variation in its repetition first by the indicative statement and secondly by the exception, and what is in the exception of being placed in a manner of emphasis and specification: these are types of exaggeration recorded against them deserving the severest punishment and the most profound. Then he said, "So the punishment is due," meaning that it is necessary for me to punish them as they deserve, these people of Mecca. It is permissible that it refers to all the factions to bring them to mind. Or because they are like those present before Allah. And the cry: the blast, what it has of no delay. It has been read with a dammah: what it has of a pause equal to a fawq, which is the time between the two sucklings of the suckler and the two milkings of the milker. It means: when its time comes, it does not delay this amount of time, as Allah, the Exalted, said, "So when their term comes, they do not delay an hour." And from Ibn Abbas: what it has of no return, and no repetition, from the recovery of the sick person when he returns to health. And the fawq of the she-camel: the time when the milk returns to her udder. He means: it is just one blast, not repeated or returned.