How many have We destroyed by way of warning for those of might and dispute. So they called out and cried for help. And regarding al-Hasan:

So they called out for repentance, and it is not like the one that is similar to 'no.' The feminine 'ta' was added to it just as it was added to 'Lord.' And 'then' is for emphasis. Its ruling changed because it only entered upon occasions and did not appear except for one of its requirements: either the noun or the news, and it was prevented from both appearing. This is the view of al-Khalil and Sibawayh. And according to al-Akhfash:

It is the negation particle for the genus with the 'ta' added to it, and it is specified for the negation of occasions. And 'when there is no escape' is in the accusative case, as if you said: 'and there is no time for escape for them.' And from him: that what is in the accusative after it is a verb implied, meaning: 'and I do not see a time for escape,' and it rises with the beginning: meaning 'and there is no time for escape existing for them.' And according to them, the accusative is on: 'and there is no time for escape,' meaning 'and it is not a time for escape,' and the nominative on: 'and there is no time for escape occurring for them.'

And it was read: 'when there is no escape,' with a kasrah, and similar is the saying of Abu Zubayd al-Ta'i:

They sought our peace, and there is no time... So we responded that there is no time for staying.

They sent forth our war against them while they were... in a situation if they could see it, it would be ease.

Then when they prepared and were ready... and they engaged in it, it was a detestable engagement.

They sought our peace, and there is no time... So we responded that there is no time for staying.

For Abu Zubayd al-Ta'i, he borrowed 'sending forth' for causation. And the tanween of 'situation' and 'ease' is for glorification. And 'preparing' is the readiness for battle, and 'to prepare' with the edges of the garment, and 'to rise up,' and 'the warning,' and 'to ride from behind the ridden.' And 'to be ready' is the elevation, and all of this supports the borrowing of 'sending forth.' And it is possible that he compared war to a knight in a metaphorical manner. And 'sending forth,' 'preparing,' and 'to be ready' are imagery. And he also compared it to fire, so he established for it the 'to warm oneself' which is the warming by fire as imagery. Or he borrowed 'to warm oneself' for entering into hardships explicitly, and they sought: a response to 'when,' meaning: when they tasted our might, they sought our peace, while the situation is not the time for peace, so we responded to them that this is not the time for staying, but the time for perishing. And 'time' is from 'time' with a kasrah for the intention of addition. And it was said: it is also built on a kasrah for the intention of addition, and the 'nun' is for necessity. And it is compared to 'nuzul' in weight. And it was said: it is genitive on the implicit 'min' of totality added. And al-Farra' claimed that 'there is no' here is a preposition, and upon it, the tanween of 'time' is for empowerment. And al-Zamakhshari claimed that it is on the construction of tanween as a substitute, and it was responded that if it were so, it would be parsed. And when it is in the accusative, it is as a news for 'there is no' in 'staying,' then it is placed in the position of its intention in 'when,' because the estimation is: 'that there is no time in your staying,' and this is far from the lofty meaning.

If you say: what is the reason for the kasrah in 'time'? I say: it is compared to 'idh' in His saying: 'and you were when' in that it is a time cut from the added to it, and the tanween is a substitute because the origin is: 'and there is no time for peace.' If you say:

What do you say about 'when there is no escape' and the added is established? I say: it is as if the added is cut from 'escape,' because its origin is 'when there is no escape for them' in the status of cutting it from 'when,' due to the unity of the added and the added to it, and making its tanween a substitute for the omitted pronoun, then 'when' is built because it is added to something not established. And it was read: 'and there is no' with a kasrah on the construction, like 'jir.' If you say: how is it stopped at 'there is no'? I say: it is stopped at it with the 'ta,' just as it is stopped at the verb that is connected to it with the 'ta' of femininity. And as for al-Kisai, he stops at it with the 'ha' just as he stops at feminine nouns.

And as for the saying of Abu Ubaid: that the 'ta' is included with 'when,' there is no basis for it. And his evidence that the 'ta' is attached to 'when' in the imam is not clinging to it, for how many things have occurred in the mushaf that are outside the rules of writing. And 'the escape' is the refuge and the loss. It is said: 'he missed him' if he failed him. And 'to seek escape' is to request refuge. Harithah ibn Badr said:

The flood of the wild when its reins are shortened... with my hands I sought escape and aimed to run like the wild donkey.

[For Harithah ibn Badr, he describes a horse that is very competitive with others of the horses, when it is shortened: meaning its reins are pulled, 'to seek escape': meaning to seek refuge and flee from enemies. And he compared the horse to one from whom will is possible in a metaphorical manner, and 'to run' is imagery, meaning: he intended to run like the running of the wild donkey, which is named for its frequent running, meaning its breathing.]