And it is recited: 'The best of servants,' based on the original. [His saying 'And it is recited The best of servants based on the original' may be with a فتح on the ن and a كسر on the ع, as indicated by the dictionaries.] The one who is specifically praised is omitted. The reason for him being praised is that he is one who frequently returns to Allah in repentance. Or he is one who glorifies, returning to the act of glorification, because every one who returns is one who frequently returns.

And the الصافن: is the one in the saying:

'He is the one who stands in صف, as if ... from what stands on three legs, broken.' [This is attributed to Imru' al-Qais. It is said to be by al-Ajajj describing a horse. The صفون - with the unmarked letter - means standing on the tip of a hand or foot.

And the سنبك: is the tip of a horse's hoof. The صفون - with the marked letter - means the gathering of the hands in standing, and 'what stands' is the news of كان, meaning: he loves the صفون, as if it is of the kind that stands on three legs. Or as if it is created from standing on three, like the creation of man from a calf, while it is broken on the fourth leg, or breaking it, meaning its second one. 'ما' is either relative or causal. And كسيرا:

is a state, and the sentence is the news of يزال, and this is what Ibn al-Hajib settled on in the أمالى after a long discussion. If you were to consider 'ما' as causal, and كسيرا as the news of كأن, it would be proper for it to be raised. If you consider it the news of يزال as chosen by Ibn Hisham, the meaning would be:

'He does not stop being broken, as if he is from what stands on three,' as previously mentioned. It is also possible that the meaning is: 'He does not stop being broken from his standing on three,' and it is as if it is an objection, and its news is omitted, meaning: as if he is broken. Its benefit is caution.]

And it is said: the one who stands on the tip of a hand or foot: is the one who is camping. As for الصافن: it is the one who gathers between his hands. And from the Prophet ﷺ: 'Whoever wishes for people to stand for him in صف, let him prepare his seat in the Fire.' [I did not find it this way, and in the Sunan, there is the hadith of Muawiyah: 'Whoever wishes for people to stand for him.'] In the غريب of Abu Ubaid from the hadith of al-Bara' may Allah be pleased with him: 'When we prayed with the Messenger of Allah ﷺ and he raised his head, we stood with him in صف.' Meaning: standing as the tyrants served. If you say: What is the meaning of describing it with صفون? I say: صفون is hardly found in camels, rather it is in purebred horses. It is said: it is described with صفون and quality, to combine for it between the two praised descriptions: standing and running, meaning: when it stands, it is still and calm in its positions, and when it runs, it is swift and light in its running. It has been narrated that Solomon, peace be upon him, invaded the people of Damascus and Nisibis, and he obtained a thousand horses. It is said: he inherited them from his father, and his father obtained them from the giants. It is said:

They emerged from the sea with wings, so one day after he prayed the first prayer on his chair, [His saying 'after he prayed the first prayer on his chair' is the wording of al-Nasafi. He prayed the Dhuhr.] he reviewed them, and they continued to be presented to him until the sun set, and he neglected the Asr or a portion of the remembrance that he had at the time of the evening, and they were shy of him, so they did not inform him. He was distressed for what he missed, so he returned them and sacrificed them, drawing near [His saying 'and sacrificed what was near to Allah' is the wording of al-Nasafi: drawing near.] to Allah, and a hundred remained, and what remains in the hands of people from the good ones is from their offspring. It is said: when he sacrificed them, Allah replaced them with something better than them, which is the wind that runs by His command. If you say: What is the meaning of 'I loved the love of good over the remembrance of my Lord?' I say: I loved: is implied with the meaning of a verb that is transitive with عن, as if it were said: 'The love of good sprouted from the remembrance of my Lord.' Or the love of good is made sufficient or enriching from the remembrance of my Lord. And Abu al-Fath al-Hamdani mentioned in the book of التبيان: that 'I loved' means: I adhered to, from his saying:

'Like the bad camel when it loves.'

For Abu Muhammad al-Fuq'asi. And al-Qurashi - with the first letter broken and the third opened -: the one who is aged, and al-Laghb, from al-Lughb: which is fatigue. And al-Makhbab from akhb: if it is carried on al-Khabab, which is a type of walking. Or from akhab: if it remains in place as it is said. And halat: meaning I stood and leaped upon it. And al-Qafil: the whip. And daraba: meaning striking. Or you strike it a strike. And al-Tab: destruction, which is a curse upon him, and its action is omitted by necessity. And al-Hawn - with a Dhamma -: humiliation. And al-Abb in the place: he resided there, and al-Asma'i narrated it like this:

How did you bring your cultured sheikh ... when he came to you dry and Qurashi

I stood upon him with the whip striking ... like a bad camel when it is startled.

And al-Dhib: the abundance and length of hair. And al-Adhab: the camel that has hair sprouting on its eyebrows, so when the wind strikes it, it becomes frightened and agitated.

And al-Jawhari said: al-Ikhab: to crouch. And it is in camels as al-Haran is in al-Khabal.]

And it is not that much. And al-Khayr: wealth, as in His saying: 'If he leaves behind wealth' and His saying: 'And indeed, he is severe in his love for wealth.' And wealth: the horses that occupied him. Or he named the horses good as if they are the essence of good due to the connection of good with them. The Messenger of Allah, blessings and peace be upon him, said: 'The goodness is tied to the forelocks of horses until the Day of Resurrection.' [Agreed upon from the hadith of Ibn Umar, may Allah be pleased with them.] And he said about Zayd al-Khayr when he came to him and embraced Islam: 'I have not described a man to you and seen him except that he was less than what I was informed of, except for Zayd al-Khayr.' [Mentioned by Ibn Ishaq in al-Maghazi without a chain, and al-Bayhaqi in al-Dala'il through him. And Ibn Sa'd mentioned it from al-Waqidi with broken chains.] And he called him Zayd al-Khayr. And a man asked Bilal, may Allah be pleased with him, about a people racing: who is the winner? He said:

The Messenger of Allah, blessings and peace be upon him. The man said: I meant the horses. He said: And I meant the good. [Narrated by Ibrahim al-Harbi from the narration of Mughirah from al-Sha'bi, who said: 'There was a race. A man said to Bilal: Who won? He said: The Messenger of Allah, blessings and peace be upon him. He said: And who prayed? He said: Abu Bakr. He said: I meant in the horses.' He said: And I meant in the good.]

And the hiding behind the veil: a metaphor for the setting of the sun from the hiding of the king. Or the hidden one behind their veils. And what indicated that the pronoun refers to the sun is the mention of al-'Isha, and there must be a mention or evidence for the implied one.

And it was said: the pronoun refers to the al-Safinah, meaning: until it hid behind the veil of night, meaning darkness. And among the innovations of interpretations: that the veil is a mountain beyond Qaf, a journey of a year, from behind which the sun sets. And he began to wipe, meaning he wipes with the sword on their backs and necks, meaning: he cuts them. It is said: he wiped its neck, if he struck its neck, and wiped the book with a sword. [The saying 'and wiped the book' which is in the dictionaries: I unveiled the book, I made it clear. And a woman unveiled: she revealed her face. And the dawn became clear: it illuminated. And his face became clear in beauty, meaning: it shone, so it should be clarified.] And from al-Hasan: he cut their ankles and struck their necks, meaning by cutting: severing, and from it: al-Kasf in the titles of al-Zahaf in prosody. And whoever said it with a sheen, it is a manuscript. And it was said: he wiped it with his hand in admiration for it and in appreciation of it. If you say: with what did his saying 'Return them to me' connect? I say: with an omitted [word] meaning: he said: 'Return them to me,' so he implied and omitted what is a response to him, as if someone said: 'What did Sulayman say?' because it is a place necessitating the question evidently, which is the engagement of a prophet from the prophets of Allah with worldly matters, until the prayer time passes him. And it was read: with al-Suq, with a hamza on the waw due to its Dhamma, as in ad-Dur. And its like is al-Ghayyur, in the source of Gharat al-Shams. And as for the one who read with al-Suq, he has made the Dhamma in the scene as if it were in the waw for the closeness, as it was said: Mu'asa: and its like is Saq and Suq: Asad and Asad.

And it was read: with al-Saq, sufficing with the singular over the plural, for fear of confusion.