For whoever has a heart, meaning an aware heart, because one who does not comprehend with his heart is as if he has no heart. And listening:

To listen is to be present with one's awareness, because one who does not have his mind present is as if he is absent. Imam Abdul Qahir made a remark to someone who was learning from him:

"What you wish of the fluttering and the youth... in a place called Musqalaabad for the irrigation of crops. [[He comes in the remaining time for him... like one who is young in passion returning.

Then he sees a coarse nature... that has its burdens tightened with the reins.

What you wish of the fluttering and the youth... in a place called Musqalaabad for the irrigation of crops."

He made a remark and hinted at it, Imam Abdul Qahir, regarding someone who learns from him and does not have his mind present, which is Abu Amir al-Jurjani, meaning: he comes in the remaining time for him while his thoughts are attached to something other than what he came for, like one who mixes passion with returning, meaning returning, and the term returning is also used for longing. Then he sees a coarse and thick nature ignited by the desires of youth. The term 'jabila'—with two kasras and a strong emphasis, and with a threefold first letter and a second letter that is silent—means creation and nature, and it may be added to what follows as an addition of the described to its attribute. It is said: 'shabba' means to grow and to play. And 'shabbat' means to ignite. And 'shabbattuh' means to reveal it. And 'ashabbattuh' means to provoke it. It is narrated:

Then you see a sitting position that is ready, meaning: eager and prepared to rise. This narration is more appropriate in weight and meaning. And 'nas' means a wide belt placed under the chest of the mount, and the covering of the howdah, and the relaxation of the flesh of the teeth, and the north wind, and going, and the speed of growth.

Its plural is 'anas' and 'nasu' and 'nas'. Meaning: while he has tightened his burdens with the nas, a metaphor for departure. And the Persian says when he finds something commendable: 'zahaza', so he took from it the fluttering, meaning: what you wish of commendation in learning is abundantly present from him, and the address is to no specific person, while the youth is in Musqalaabad, which is a place in Jurjan, and it is narrated with the thal with a dot, meaning: existing there for the irrigation of his crops. Since his heart is not attached except to that place, his body is as if it is there. And he has elevated in the comparison where he likened him to one who mixes passion with something else in a profound analogy. Then to one who is prepared for departure as a means of representation, then to one who has traveled and reached his destination and engaged in what is in it, likening it to a profound analogy. Truly, may Allah reward him with a profound one.]] Or: and he is a believer witnessing its truth and that it is revelation from Allah, or he is one of the witnesses in His saying: 'that you may be witnesses over the people.' And according to Qatadah, he is a witness to its truth from the People of the Book due to the existence of its description with him. And Al-Suddi and a group read: 'he cast the hearing,' in the passive form. Its meaning is: for whoever had another cast the hearing to him and opened his ear for him, but did not have his mind present, while he is present in mind and aware. And it was said: he cast his hearing or the hearing from him.