This is also another example of the tyranny of man. When Allah blesses him with a bounty, the bounty overwhelms him. It is as if he has never experienced hardship at all. He forgets the One who bestowed the favor and turns away from thanking Him, and he distances himself, meaning he goes away and becomes arrogant and proud.

And when he is touched by harm and poverty, he turns to constant supplication and engages in pleading and humility. The term 'عرض' (a'raḍ) is borrowed to describe the abundance and continuity of supplication, and it is a characteristic of physical bodies. Length is also borrowed for it, just as thickness is borrowed for the severity of punishment. It has been recited: 'وَنَأَى بِجَانِبِهِ' (and he distanced himself), with the leaning of the 'alif' and the breaking of the 'nūn' for following. And 'nā' (he distanced) is a heart variation, as they say: 'rā' in 'ra'y'.

If you ask: Clarify the meaning of His saying: 'وَنَأَى بِجَانِبِهِ' (and he distanced himself), I would say: There are two interpretations. One is that he places his side in the position of himself, as we mentioned in His saying: 'عَلى مَا فَرَّطْتُ فِي جَنْبِ اللَّهِ' (for what I neglected in regard to Allah). The place of a thing is its direction, which takes the place of the thing itself. From this is His saying:

......... 'وَنَفَيْتُ عَنْهُ ... مَقَامَ الذِّئْبِ...' [[And water has come for the sake of 'Arwa'... upon it the birds like silver leaves.

It frightened the quails, and I distanced from it... the place of the wolf like the accursed man.]]

For Al-Shamaḵ: 'Arwa' is the name of his beloved. 'Al-lujayn' - with a fatḥah on the 'lām' and a kasrah on the 'jīm' - is what falls from the leaves of the 'lajn', which is the thinness, because it is struck by the wind or the shepherd, causing it to fall from the tree. 'Dhā'irat' - with two fatḥahs - means: it frightened the quails, and it is specified because they are the first birds to water. The 'maqām' of the wolf refers to its standing or its place, and it is expressed as a metaphor for its essence, and it is specified because most of its coming to water is at night.

The accursed man is the figure that is set in the middle of the crops in the shape of a man to drive away the pests. He says: 'By the Lord of the water that has come to me for the sake of my beloved, perhaps she will come to it, and I will see her.' It is narrated: 'to connect with 'Arwa', perhaps it was a rendezvous between them. He likens the birds around the water to the fallen leaves of the trees in their abundance, multitude, and spread. This indicates that it does not frequently come, thus it is suitable as a meeting place for connection. 'Dhā'irat' - to the end: is a metaphor for its coming at night, and 'like the accursed man': is a state of the poet's pronoun, indicating that he preceded the quails and the wolf and sat there, or it is a state of the wolf, meaning: in a frightening form. It indicates the bravery and boldness of the poet.

He means: 'and I distanced from him the wolf.' From this is: 'And for whoever fears the standing before his Lord.' And from the saying of the Book: 'I attended so-and-so and his gathering, and I wrote to his direction and to his dear side,' meaning his essence and self. It is as if he said: 'and he distanced himself,' like their saying about the arrogant: 'he went with himself,' and 'he was taken by arrogance in every direction,' and 'arrogance swept him away.' And it is intended by 'his side': his inclination, and it is an expression of deviation and turning away, as they say: 'he bent his side,' and 'he turned away with his corner.'