It was recited: in a مقام, with the opening: which is the place of standing, and the intended meaning is the location, and it is from the specific that has been used in the meaning of the general. And with the closing: which is the place of residence. And أَمِينٍ is from the saying: the man was secure, so he is أمين. And it is the opposite of the traitor, so it was described to the place as a metaphor, because the frightening place seems to betray its owner by what it brings of hardships. It was said: السندس is what is thin from the silk. And الإِسْتَبْرَق is what is thick from it, and it is a loanword from استبر. If you say: how could an alien word occur in the clear Arabic Quran? I say: if it is Arabized, it is no longer alien, because the meaning of Arabization is to make it Arabic by altering it, changing it from its original form, and applying it to the forms of grammar. Likewise, the كاف is raised on: the matter is so. Or it is in the accusative on: like that we established them and married them. And عكرمة read: بحور عين, in the genitive: and the meaning is: with the حور from the eye, because the eye can either be حور or not حور, so these are from the حور العين, not from their likeness. And in the reading of عبد الله: بعيس عين: and العيساء is the white one with a redness on it. And عبيد بن عمير read: they will not taste death therein. And عبد الله read: they do not taste therein the flavor of death. If you say: how was the first death - tasted before entering Paradise - excluded from the death that is negated its tasting therein? I say: it is intended to be said: they will not taste death therein at all, so the saying إِلَّا الْمَوْتَةَ الْأُولى was placed in place of that because the past death is impossible to taste in the future, so it is from the category of conditionality on the impossible, as if it were said: if the first death could be tasted in the future, then they would taste it. Mahmoud said: "The first death that was tasted before entering Paradise was excluded from the death whose tasting is negated therein..." Ahmad said: this which he mentioned is based on the fact that the death is a substitute, according to the method of Banu Tamim who allow substitution from different kinds. As for the method of the people of Hijaz, the death was established as an exception that is disconnected. The secret of the Tamimi language is: constructing the negation intended in a way that leaves no hope for the listener in affirmation, so they say: there is no one in it except a donkey, meaning: if the donkey is one of the two, then there is one in it, thus they attach the affirmation to an impossible matter by necessity of negation. And on this, Al-Zamakhshari interpreted قُلْ لا يَعْلَمُ مَنْ فِي السَّماواتِ وَالْأَرْضِ الْغَيْبَ إِلَّا اللَّهُ as: if Allah is one of those in the heavens and the earth, then there is in the heavens and the earth one who knows the unseen. If the listener is repelled from the affirmation of the first, the repulsion extends to the affirmation of the second, thus it is firmly negated, and Allah knows best. And it was read and they were protected with emphasis فَضْلًا مِنْ رَبِّكَ as a gift from your Lord and a reward, meaning: all that is given to the righteous from the delights of Paradise and salvation from the Fire. And it was read: فضل, meaning: that is a favor.