It was recited: "And whoever lives long," with a damm (ض) on the shīn (ش) and with a fatha (ف) on it. The difference between them is that when an affliction occurs in his sight, it is said: "‘Asha" (عشى). If he looks with the sight of the ‘aashī (الأعشى) and there is no affliction in him, it is said: "‘Asha" (عشا). An example of this is: "‘Arij" (عرج), for one who has an affliction. [Mahamud said: "It is said ‘Asha (عشى) his sight with a kasra (كسر) on the shīn (ش) if an affliction befalls it ..." Ahmad said: "In this verse, there are two brilliant points. The first is the indication that the indefinite noun occurring in the context of a condition implies generality. This is a matter in which the usul scholars have differed, and the Imam of the Two Sanctuaries is among those who say it implies generality. He even corrected the imams for their statement that the indefinite noun in the context of affirmation is specific, saying: 'The condition is general, and the indefinite noun in its context is general.' The jurist Abu al-Hasan al-Anbari, the commentator of his book, responded to him harshly. In this verse, for the Imam and those who agree with him, it is sufficient, because the devil mentioned therein something unknown in the context of a condition, and we know that he intended the generality of the devils, not just one, for two reasons. The first is that it has been established that everyone has a devil, so how about the one who is heedless of the remembrance of Allah? The second is taken from the verse: He returned to him in the plural in the saying: "And indeed they" (وَإِنَّهُمْ), for it returns to the devil unanimously. "And if it did not imply generality, it would not be permissible for the plural pronoun to return to it without any ambiguity. This is a point that when heard by those opposing this opinion, they fall silent. The second point is that this verse refutes those who claim that the return to the meaning prevents returning to its wording afterward. The one who prohibits this argues that it is ambiguity after interpretation, which is contrary to what is customary in eloquence.

Al-Kindi refuted this with His saying: "And whoever believes in Allah and does righteous deeds, He will admit him to gardens beneath which rivers flow, abiding therein forever. Allah has made good provision for him." And another refutation is found in His saying: "And among the people are those who buy idle talk to mislead from the path of Allah without knowledge and take it in mockery. For them is a humiliating punishment. And when it is recited to him ..." The verse. My grandfather, may Allah have mercy on him, had extracted some of this from this verse because he returned to the wording in the saying: "‘Asha" (يَعْشُ) and "lahu" (ولَهُ) twice, then to the meaning in the saying: "to turn them away" (لَيَصُدُّونَهُمْ), then to the wording in the saying: "until when it comes to us" (حَتَّى إِذا جاءَنا). I have previously stated that what prevents that may be limited to preventing it from coming in a single sentence, but if the sentences are multiple and each is distinct, it may not prevent that, until I responded to al-Zamakhshari in His saying: "They do not possess intercession except for he who has taken a covenant with the Most Merciful." For the sentence is one, so look at it in its place.]

And "‘Arij" (عرج), for one who walks with the gait of the limping man without a limp. Al-Hutay'ah said:

"Whenever you come to him, you will look toward the light of his fire.

He is a provider and a spender when you ask him ... he brightens and shakes like the shaking of the sword.

And that is a man, if he gives you today, he will not prevent you from a gift tomorrow.

Whenever you come to him, you will look toward the light of his fire ... you will find the best fire, with the best kindler."

For Al-Hutay'ah, he says: He is one who earns much and wastes much, and between them is the contrast of opposition: If you ask him, he responds to you quickly and with a cheerful face, which is intended by his saying: "he brightens and shakes like the shaking of the sword made of Indian steel, if he gives you today a gift with both hands, a metaphor for the abundance of giving, and if you ask him tomorrow, he will give you too. "‘Asha" (عشى) means to be afflicted in his sight. "‘Asha" (يعشى) means to look with no affliction. The meaning is: Whenever you come to him in the manner of the ‘aashī (الأعشى) - a metaphor for showing need - you will find him the most generous of people, expressed in this way as a metaphor.]

That is: you look at it with the sight of the ‘aashī (الأعشى) due to the weakness of your sight from the intensity of the fuel and the vastness of the light. This is clear in the saying of Hatim:

"I look when my neighbor appears ... until my neighbor's veil is concealed.

My fire and the fire of my neighbor are one ... and to him, my destiny descends.

What has harmed me is a neighbor I live beside ... if only his door had a cover.

I look when my neighbor appears ... until my neighbor's veil is concealed."

Lahatim al-Ṭāʾi: Wa ʿashā yaʿshā ka-raḍā ya-raḍā: Ṣāra lā yabṣiru laylan, wa ʿashā yaʿshū ka-duʿā ya-dʿū: Idhā naẓara ka-naẓar al-ʿaʿshā. He says: My fire is the fire of my neighbor, and my pot descends to him to eat from it before me, or my fire and my neighbor's fire are one in time and strength. Yet, it descends to his pot before me so that he eats it quickly, fearing that someone might see him. However, this is unlikely, as the context is not for condemning the neighbor but for praising him. Then this is a metaphor for the intensity of his generosity towards others. Then he described himself with chastity by saying: A neighbor has not harmed me with an insult or anything else, such that there is no curtain at his door to cover his family. For I turn a blind eye and lower my gaze when my neighbor comes out, until she is covered between us. He brought the apparent in place of the implied to indicate that the right of neighborliness should be observed. The first interpretation is more appropriate, as it means that he honors him and refrains from his prohibitions. As for the second, it involves the condemnation of the neighbor, which does not fit the context. And it was recited: yaʿshū, as if it were a relative pronoun not implying a conditional meaning. The right of this reader is to raise the opposite. And the meaning of the reading with the opening is: And whoever turns away from the mention of the Most Merciful, which is the Qur'an, like His saying: Deaf, dumb, and blind. As for the reading with the closure, its meaning is: And whoever turns away from His mention, meaning: he knows it is the truth, yet he ignores and feigns ignorance, like His saying: And they denied it while their souls were certain of it. We assign to him a devil to lead him astray. The saying 'We assign to him a devil' is based on the belief that the Most High does not do what is vile, which is the doctrine of the Muʿtazila. According to the Ahl al-Sunnah, He is the creator of all beings, so the verses are taken literally. And we separate between him and the devils, like His saying: And We assigned to them companions. Did you not see that We sent the devils upon the disbelievers? And it was recited: yuqayyid, meaning: the Most Merciful assigns to him, and the devil is assigned to him. If you say: Why is the pronoun for 'who' and the pronoun for the devil in the saying: And indeed, they will turn them away? I say: Because 'who' is ambiguous in the genus of the blind, and a devil has been assigned to him that is ambiguous in its genus. So when it was permissible for them to refer to their ambiguity as more than one, it was permissible for the pronoun to return to them collectively until the blind came to us. And it was recited: jāʾānā, as if the action belongs to him and his devil. He said to his devil: O, I wish there were between me and you the distance of the two east. He means the east and the west, so he prevailed. As it was said: the two cities and the two moons. If you say: What is beyond the two east? I say: Their distance, and the origin is: the distance of the east from the west, and the west from the east. So when he prevailed and combined the two opposites in duality, he added the distance to them. Indeed, you are in a position of elevation in terms of agency, meaning: And your being partners in the punishment will not benefit you, just as it benefits those who are in a difficult situation to share it, for they cooperate in bearing its burdens and dividing its severity and hardship. This is because each one of you has from the punishment what his capacity cannot bear. And you can consider the action of wishing in his saying: O, I wish there were between me and you, meaning: And your wishing for distance from your companion will not benefit you today. And the saying: Indeed, you are partners in the punishment is a justification, meaning: Your wishing will not benefit you, for your right is to share in the punishment just as you shared in its cause, which is disbelief. This is reinforced by the reading of the one who read: Indeed, you (with a kasra). And it is said: When the one who is denied sees the one who is denied with intensity, it comforts him and alleviates some of his distress, which is the consolation mentioned by al-Khansāʾ: I comfort myself about it by consolation.

For Al-Khansa to mourn her brother. The attribution of the mention of the rising is a mental metaphor, because it is the reason for her remembering him. Likewise, the setting, as his departure was at the first and his return at the second is customary. Or because he goes in the first for raids, and sits in the second with the guests. Or because her rising resembles his appearance, and her setting resembles his death. In it is a type of eloquence called 'tankeet': which is the use of a word that replaces another, were it not for a nuance in it that favors its specificity in the mention, its specificity would be a mistake, as in the specificity of the two times here. This was mentioned by Al-Suyuti in the explanation of 'Aqood Al-Juman. In it is also another type called 'idmaaj': which is to embed a speech that is directed for one meaning with another meaning, as the speech directed here for the meaning of mourning is embedded with the meaning of praise for bravery and generosity. Or for the beauty of the appearance. The 'b' in 'bi-kull' is causal.

It is possible that the attribution to the first is from the attribution to time, so the 'b' in the second means 'in' or 'with', and the mention of the sun again in the last part of the second line is from the type of returning the deficiency to the beginning. To console the soul means to comfort it and to be patient about him by emulating, that is: to follow others among the people of calamities. In her emulating the mourners among the men: there is an indication of her endurance and her great status like them. And it was narrated 'upon their dead' instead of 'upon their brothers', and 'consoled' instead of 'comforted'.

So these do not find solace in their sharing nor do they find relief, due to the magnitude of what they are in. If you say: what is the meaning of Allah's saying 'when you wronged'? I say: its meaning is: when your wrongdoing was confirmed and clarified, and there remained for you nor for anyone a doubt that you were wrongdoers, and that is on the Day of Resurrection. 'When' is a substitute for 'the day'. An example of it is: 'When we are related, a lowly one did not give birth to me.' [The explanation of this evidence was mentioned in the third part, page 40, so refer to it if you wish, the corrector.] Meaning: it became clear that I was born of a noble one.