If you say: When a single sign comes to them from the nine, what is its sister that is greater than it among the remaining signs? I say: Its sister is the sign that is like it. This is the description of each one of them. The meaning is that it is greater than the remaining signs in detail and examination, one after another, as you say: He is the best man I have seen, meaning: his superiority over the multitude of men I have seen when you compare them man by man. If you say: This is contradictory speech, because its meaning is: There is no sign among the nine except that it is greater than each one of them, so one of them would be superior and inferior at the same time. I say: The purpose of this speech is that they are described as great, and they hardly differ in it. Likewise, it is customary for things that meet in virtue and have varying ranks in it to have slight differences in people's opinions regarding their preference. Some prefer this one and some prefer that one. Thus, people base their words and say: I have seen men, some of whom are better than others. Perhaps the opinions of a single man may differ regarding them; sometimes he prefers this one and sometimes he prefers that one. From this is the verse of al-Hamasah:

'Whoever you meet among them, say: I have met their leader... like the stars that the traveler follows.'

This is attributed to Abid ibn al-Abrass. And it was said to al-Arandis.

And 'Heinon Linon' is the plural of 'Hein' and 'Lin,' a softening of 'Hein' and 'Lin' with emphasis, in the form of 'Fi'al.'

And 'Aysar' is the plural of 'Yasr,' like 'Qutb' and 'Aqtab,' and it is originally the opposite of hardship. A man was named this as an exaggeration, or it is the plural of 'Yasrah' like 'Qasbah,' which originally means the line in the palm, and it was applied to a man to signify generosity.

'Sawas' is the plural of 'Sais,' meaning a possessor who manages with benefit, and in the sense of a righteous guardian.

'Jahdahu' means when he longs for it and desires it. 'Jahd' for a man means he is exhausted: he has been afflicted by drought and hardship. And the saying 'So the effort comes out from them' is the answer to the condition. It is possible that it is a new statement independent of what came before it.

'And if they strive' is indicated by what came before it. 'Shahamah' means roughness, and 'Shahamat al-Faras' means its movement is quickened. 'Azhmar Shar' means brave warriors: the plural of 'Dhmar' like 'Kabid,' from 'Dhmar' of a man: he frowned and became angry. And 'Dhmar' of a lion means it roared with its voice, meaning: if you lead them to war, they will show you brave warriors who are not evil.

And the utterance includes the meaning of reporting, so it is transitive with 'an.' It is also possible that it means 'bi.'

'And the Marayah' means debate. 'Bi Ikthar' relates to 'Maraya' or 'Yimarun.'

'Whoever you meet among them, say: I have met their leader...' means: I have met the most noble of them, for they are equal in nobility. They are like the stars in equality in nobility and guidance, and in providing light to all. Just as a star is followed by a traveler, so too they are followed by the seeker of goodness or the one confused in a difficult matter.

And it is narrated instead of 'And if they strive...'

'... And if they inform... in striving, they reach from them good news.'

Meaning: If they are tested, their generosity and good conduct will be known.

The Anmariyya has preferred the noble among her people, then said: When I saw their ranks closely aligned with little difference.

'Woe to them' means: the loss of a woman who has lost her child. If I knew which of them is better, they are like a ring that is hollow, not knowing where its ends are. 'Perhaps they will return' means they intend to return from disbelief to faith.

He does not shy away from believing that Allah wants something and the servant wants otherwise. Thus, the desire of the servant occurs while the desire of the Lord does not occur - glorified and exalted is He above what the wrongdoers say. How terrible is this slip and how ugly is this deficiency. He has indeed shown bad manners in this matter, to the extent that if it were not for the necessity of responding to him, the pen would not have moved to record what he has babbled and what he has not guided to. He has followed the path of his predecessors in making the reality of the matter the will and has added to that the belief that the servant creates his action and that the desire of the servant occurs while the desire of the Lord does not occur. These are three layers of darkness, one above the other. We seek refuge in Allah from this misguidance: 'Our Lord, do not let our hearts deviate after You have guided us.' If you say, if He wanted their return, it would have been. I say: His wanting is the action of another, except that He commands him with it. [The saying 'except that He commands him with it' is the doctrine of the Mu'tazila. As for the doctrine of Ahl al-Sunnah: His will is different from the command, whether it is for His own action or for the action of another, and it is not necessary to interpret the verse by the will, as it is possible that its meaning is: to be in a state of them when taking the punishment like one who hopes for their return.] And He seeks from him to bring it into existence. If that is by compulsion, it will occur; otherwise, it is between being and not being according to the choice of the one obliged. The return did not happen because the will was not by compulsion and they did not choose it. The intended punishment is: the years, the flood, the locusts, and others.