They may redeem themselves with it. This is a representation of the inevitability of punishment for them, and that there is no way for them to escape from it at all. And from the Prophet, blessings and peace be upon him, it is said: "On the Day of Resurrection, it will be said to the disbeliever: 'If you had the equivalent of the earth in gold, would you redeem yourself with it?' He will say: 'Yes.' It will be said to him: 'You were asked for something easier than that.' [[Agreed upon from the narration of Qatadah from Anas, may Allah be pleased with him.]]" And "if" along with what is in its context is the news of "that." If you say: Why is the return singular in his saying: (They may redeem themselves with it) when two things have been mentioned? I say: Similar to his saying:

"For indeed I am a stranger there, When desire and longing called you, The morning cooing among the branches, joyful. It responds with the sound of the leaves, So each to every helper and responder. So whoever spends the night in the city, I am indeed a stranger there."

This is from the poetry of Dhabi ibn al-Harith al-Barjami when Uthman ibn Affan imprisoned him for insulting the Banu Nahshal. And "to sway" means to lean. It is narrated as "to sing," meaning to chant with a beautiful voice. And the dove calls when it coos, so it is "the caller," meaning one that is singular. And "among" is an adverb for "to sway." And "joyful" is an exaggeration in joy, it can describe both masculine and feminine, like "the caller." It is a subject, and "joyful" is a state, and its addition does not provide it with definiteness in meaning. It is permissible to raise it as a subject, and "joyful" is its description because it is a descriptive addition, so it does not have definiteness in wording either.

And "the leaves" is the plural of "warqaa," a type of dove. And "to listen" means to incline and listen. It is narrated as "to be foolish," and I did not find in the books of language "ra'an" except meaning to be pure and to grow, so perhaps its meaning is to be active in a metaphorical sense. And it is narrated "And whoever spends the night" with a conjunction. And "spent the night" is raised, the pronoun is "whoever."

And the sentence "in the city is his journey" is its news, and the sentence is the news of "to be." It is permissible that its subject is "his journey," and the answer to the condition is omitted, meaning: And whoever spends the night in the city, his condition is good, unlike my condition, for I am a stranger because my journey - meaning my home - is not there, but only I and my horse are there. And "Qiyar" is the name of his horse. It is said to be his camel. It is said to be his servant. It is a subject or is attached to the position of the name of "that" with its news omitted for brevity, as the mentioned indicates it. So the attachment is from the attachment of sentences or singulars. And in it is the attachment before the completion of the attached, but it is intended for precedence and delay, and it is auditory, and it is not permissible to base it on analogy, nor is it permissible to make the stranger news for both of them so that two agents do not converge on one object, nor to make it news for Qiyar because the lam of beginning does not enter upon the delayed news. And the verse's wording is news, and its meaning is the establishment of regret and sadness, for being a stranger and alone.]] Or on conducting the pronoun in the manner of a demonstrative name, as if it were said: They may redeem themselves with that. And it is permissible that the "and" in: (like him) means "with," so the reference becomes singular. If you say: Then by what is the object with it? I say: By what "if" requires from the verb, because the estimation is: If it is established that they have what is in the earth. Abu Waqid read (that they may exit) with a damma on the ya of "akhraja." And the reading of the general public supports the saying: (in exiting). And what is narrated from Ikrimah that Nafi' ibn al-Azraq said to Ibn Abbas: O blind of sight, blind of heart, do you claim that a people will exit from the Fire? [[Mamdouh said: "And what is narrated from Ikrimah that Nafi' ibn al-Azraq said to Ibn Abbas: O blind of sight, blind of heart, do you claim that a people will exit from the Fire ... etc." Ahmad said: In this section of his speech and his foolishness towards the people of the Sunnah and accusing them of what they do not say about the news of lies and fabrication, it fills the heart filled with love for the Sunnah and its people to stand up for justice against him, and we are not in the position to correct this tale, nor did Allah make the correctness of belief dependent on its correctness.]] And Allah, the Exalted, has said: (And they will not exit from it). He said: Woe to you [[I did not find it. The author of al-Kashaf denied it and said: This is something fabricated by the compulsion. And it is not the first of their lies until the end of his speech]], read what is above it. This is for the disbelievers.

So from what the compelled have fabricated, meaning the people of the Sunnah who say that the one who commits a major sin will exit the Fire because he is a believer, contrary to the Mu'tazilah who say he is neither a believer nor a disbeliever, but rather an intermediary. The clarification of this discussion is in the science of monotheism. And this is not the first of their lies and fabrications. And it is enough for you what is in it of confronting Ibn Al-Azraq, the cousin of the Messenger of Allah, blessings and peace be upon him, while he is among his supporters from Quraysh and his relatives from Banu Abd al-Muttalib, who is the scholar of the nation and its ocean and its interpreter, with a discourse that no one from the people of the world would dare to match. And he raises it to Ikrimah with two clear proofs that the hadith is a fabrication in which there is no doubt.