It was said: The صرح [sareh] is the apparent building that is not hidden from the observer, even from a distance. They derived it from صرح [saraḥ] of a thing if it appears. And the أسباب السماوات [asbab al-samawat] are its paths and doors and what leads to it. Everything that leads you to something is a سبب [sabab] for it, like a rope and its like. If you say: What is the benefit of this repetition? And if it were said: 'Perhaps I may reach the greatest أسباب السماوات [asbab al-samawat],' would that not suffice? I say: If a thing is made ambiguous and then clarified, it is a way of magnifying its status. So when he wanted to magnify what he hoped to reach from the أسباب السماوات [asbab al-samawat], he made them ambiguous and then clarified them. And because reaching them is a wondrous matter, he wanted to present it to a soul eager for it, to give the listener their due right of astonishment. So he made it ambiguous to attract the eager soul, then clarified it. And it was read: فأطلع [fa-atla'a] with the accusative, indicating a response to the wish, likening the wish to desire. And similar to that is تزيين [tazyeen] and that صدّ [sadd] was made beautiful for فرعون [Fir'aun] his evil deeds and he was turned away from the path. And the one who beautifies is either the devil with his whispering, as Allah, the Exalted, said: وَزَيَّنَ لَهُمُ الشَّيْطانُ أَعْمالَهُمْ فَصَدَّهُمْ عَنِ السَّبِيلِ [and the devil beautified for them their deeds and turned them away from the path], or Allah, the Exalted, in a manner of causing it, because He enabled the devil and gave him respite. And similar to this is زَيَّنَّا لَهُمْ أَعْمالَهُمْ فَهُمْ يَعْمَهُونَ [We beautified for them their deeds, so they wander blindly]. And it was read: وزين له سوء عمله [wa zayyana lahu su' amalihi], on the active form and the action is for Allah, the Exalted, indicated by His saying إِلى إِلهِ مُوسَى [to the God of Musa] and صدّ [sadd], with the opening, closing, and breaking of the صاد [sad], on the transfer of the movement of the ع [‘ayn] to the ف [fa], as it was said: قيل [qeel]. And التباب [al-tabaab] is loss and destruction. And صدّ [sadd] is a source conjoined with his evil deeds. And they were turned away, he and his people.