The liar: the one who lies, and the sinful: the one who is excessive in committing sins, persistently clinging to his disbelief and remaining upon it. Its origin is from the persistence of the donkey on the bridle. [The phrase 'from the persistence of the donkey on the bridle' refers to a group of wild donkeys as mentioned in the authentic texts. It also mentions: the horse folds its ears: bringing them close to its head, and if they do not respond, they say: the horse persisted, with the alif. (A)] This means that he turns away from it, folding his ears, arrogantly refusing to believe in the signs and submitting to what is spoken of the truth, belittling it and admiring what he possesses. It is said that it was revealed about al-Nadr ibn al-Harith and what he used to buy from the stories of the non-Arabs, distracting people with them from listening to the Qur'an.

And the verse is general for everything that is harmful to the religion of Allah. If you say: What is the meaning of 'then' in the saying 'then he persists arrogantly'?

I say: It is like its meaning in the saying of the one who says: He sees the waves of death, then he visits them. [The explanation of this witness has been presented in the third part, page 515, so refer to it if you wish, the corrector.]

The waves of death are real, as the one who sees them escapes with his soul and seeks to flee from them. As for visiting them and daring to engage with them, that is something unlikely. So the meaning of 'then' indicates that the action preceding it, after he has seen and witnessed it, is something that is unlikely in customs and natures. Likewise, the clear signs of Allah that speak the truth, when recited to him and he hears them: it is unlikely in minds that he persists in misguidance upon them and arrogantly refuses to believe in them as if he had not heard them: and the pronoun refers to the matter, as in the saying:

As if a doe were to leap towards the green of the tree. [So one day you will come to us with a divided face ... as if a doe were to leap towards the green of the tree.

And one day you want our wealth combined with your wealth ... if we do not attain her, she will not let us sleep and will not sleep herself.

Al-Ba'ith ibn Sarim al-Yashkuri mentions the condition of his wife. And one day: a time that is advanced. It is narrated: and a day, meaning: and by the day we met in it, and there is no need to estimate the connection on the accusative of the day. And the division is a division and a division, like a camel and camels. And a circumstance is a circumstance. And the one who divides: the benefactor. And as if: is softened from the heavy, and its subject is the pronoun of the woman, or the pronoun of the matter. And a doe: in the nominative as the first is a predicate. And in the second: it is a subject, and it is with its predicate the predicate of 'was.' And 'leaps': an adjective in the first, and it is the predicate in the second. And it is narrated: a doe, in the accusative, so it is the name even if its action is slightly softened. And it is narrated: in the genitive with 'as,' and that is: extra between the preposition and the object of the preposition.

And 'leaps': takes and reaches, approaching the green of the tree. And among the rare things: it is green, so it is leafy. And it has ripened, so it is ripe. And the analogy: it is leafy, meaning: abundant in leaves. And it is narrated: green, instead of leafy. And the tree: the tree of the acacia, this is its nature on one day. And on another day, it harms us, wanting our wealth combined with her wealth, if we give it to her, she will not let us sleep from the abundance of her talk and her harm, nor will she sleep herself.

And the day here: is an absolute time.]

And the place of the sentence is in the accusative as a state. That is: he becomes like one who does not hear, and if something from Our signs reaches him and he knows that it is from them, he takes them, meaning he takes the signs as mockery, and he did not say: he took it, to indicate that if he felt something of the speech that he knows is among the signs that Allah has revealed to Muhammad, blessings and peace be upon him, he engaged in mocking all the signs. And he did not limit himself to mocking what reached him, and it is possible: and if he knew something from Our signs that he could cling to as an adversary and find a way to climb upon it to criticize and belittle: he seized it and took the signs of Allah as mockery, and that is similar to the mockery of Ibn al-Zab'ari in the saying of Allah, the Exalted: 'Indeed, you and what you worship besides Allah are the fuel of Hell,' and his argument with the Messenger of Allah, blessings and peace be upon him, and his saying: 'I have argued with you.' And it is permissible that the pronoun returns to something, because it is in the meaning of the verse, like the saying of Abu al-Atahiya:

My soul is attached to something of this world ... Allah and the Mahdi who will come is enough for it. [My soul is attached to something of this world ... Allah and the Mahdi who will come is enough for it.

Indeed, I despair of it, then it makes me hopeful ... in your contempt for the world and what is in it.

To Abu al-‘Atahiya. He referred to a girl among the favorites of al-Mahdi named ‘Utbah, and for this reason, he returned the pronoun in the feminine form. His saying "from this world" means that he does not want from this world other than her. The one who is standing: meaning the one who is in charge of the law. And it is enough for her, meaning: that need is enough for me.

Or it is enough for my soul what you want, and Allah: with the hamzah cut off, because the beginning of the verse is the starting point in the sentence. I am truly hopeless, meaning I cut my hope from her, then I hope for her again due to your contempt for this world and what is in it. This is praise of the utmost generosity. It has been narrated that he wrote this on a garment, and he placed it in a purse and gifted it to al-Mahdi. He intended to give it to him, but she said: Are you giving me to a man who earns by infatuation? So he ordered that the purse be filled with money and given to him. He said to the treasurer: I was only ordered for dinars, and he said to him: We will give you dirhams and we will refer back to him. They disagreed about this for a year, and she said: If he were truly in love, he would not have distinguished between them.

Where he meant ‘Utbah. And it was read: "‘Ilm Ula’ika" as an indication of every deceitful sinner, for it encompasses all deceivers. "And behind" is the name of the direction that a person conceals from behind or in front. He said:

Is it not behind me that my fate has delayed... I walk gently and with care like the eagle. [[For ‘Abid, and the hamzah is for affirmation. And "behind me" here means: in front of me, and it is originally: the direction that a person conceals, but it is often used for the direction behind him, and it has been expanded to be used for every unseen. Hence: the future. And "delayed" means: distanced and postponed. And "I walk" means: I walk gently and with deliberation. And the source is implied before it, because it is a noun that is not, even if its wording is in the nominative.

And "like the eagle": it is possible that it is an alternative, and that it is a state. And "like the eagle" is a state. Or its meaning is: like the crawling of the eagle on the ground, while it is white and has a kind of caution, because it is imagined from his saying "with the children" a deficiency in his mind, so it indicates that the intended meaning is weakness like that of children.

And the gray hair is like the eagle, because it is white, while it is the leader of the birds and all of them fear it.]]

And from His saying, exalted is He: "From behind them" meaning from in front of them what they have earned of wealth in their journeys and trades and not what they have taken from besides Allah of idols.