And a red rose like the dye, like the oil, as he said: like molten metal, which is the oil's drippings, and it is the plural of oil. Or the name of what is used for anointing, like the belt and the leather. He said:

"Like two water skins of a hurried man... overflowing when they are anointed with oil" [[This is from Imru' al-Qais. The water skin is a small leather bag used to carry water for travel. The term 'overflowing' is a form meaning 'that which is affected,' from 'I split the skin' when I cut it. 'When' is a particle of negation and a condition, but it is specific to a negation that is expected. It is narrated: 'when they are anointed,' meaning: they are anointed, from 'I boiled the skin' when I oiled it. And 'the oil' is what is used for anointing, like the leather which is what is used for anointing: he likens his eyes, due to excessive weeping, to the water skins of a hurried man, who brings to his family quickly what the shepherd hastens to his family from milk before the time of milking.

And it can mean that he is hurried, not patient enough to tan and anoint them, so they are overflowing: split, meaning in the state of skinning them, they have not been anointed with oil at all. And it is said: the meaning of being hurried is that he did not properly tie them. So they are shedding water from their mouths, not from their backs.]] And it is said: the oil is red leather. And 'Amr ibn Ubaid read: 'rose' in the nominative, meaning: a sky of roses has occurred, and this is from the speech that is called abstraction, like his saying:

"So if I remain, I will surely set out on a raid... that gathers the spoils or a noble dies" [[And my black from Hanifa in battle... for the white above their heads are markings

A people, when they wear iron, are like... in the white and smooth shields are stars

So if I remain, I will surely return on a raid... towards the spoils or a noble dies"

This is for Qatadah ibn Muslim al-Hanafi. And 'the smooth' refers to the soft and sleek. He borrowed the black for the brave in a way of explicitness, then said: they are marked in battle with the helmets while they are above their heads. And the meaning of iron refers to the shields and helmets, and the shields were white. So he likens them to the stars for their brightness. Or they were black, so he likens their faces to the stars in the sky, thus the commonality is a sensory compound, and the 'so' in his saying 'So if I remain' indicates that what follows is a consequence of what preceded it, from the abundance of their men, their bravery, and their defense, meaning: by Allah, if my life is prolonged, I will return to the enemies on another raid that gathers the spoils and the like, thus 'towards' with the noon: a present tense verb that is jussive in response to a conditional clause implied, meaning: if we return to them with a raid that we gather the spoils from them. And as for the response to the mentioned 'if,' it is omitted, indicated by the response of the oath. And it is narrated: 'I will surely set out on a raid,' meaning: I will travel on a raid, that gathers with the 'ta' and the addition of the 'ya,' meaning it gathers and possesses the spoils. And the action is attributed to the raid, because it is the cause of gathering and possessing. And it may mean the battalion, an exaggeration in its raiding.

And it is narrated similarly with the noon and the 'ya,' meaning: we gather and possess in that raid, so the sentence is a description of the raid. And it is possible that it is an initiation: a response to a question of the source. And it is narrated: 'towards the spoils' in the accusative as a circumstantial phrase, meaning the direction of the spoils. And 'or' means 'except,' meaning except that a noble dies, referring to himself, so it is from the realm of abstraction, as if he extracted from himself a person like him in bravery and informed about him, and the nobility here is bravery, because it is in every aspect according to its context, and it is not specific to the opposite of stinginess. And the meaning of the exception returns to the meaning of gathering and possessing, and it is not necessary that the condition of remaining in going necessitates a condition for what exists afterward, so there is no repetition.]]

Humans are some of the humans, and not a jinn, meaning: nor some of the jinn. Thus, the jinn, who is the father of the jinn, is placed in the position of the jinn, just as it is said: Hashim, referring to his offspring. The pronoun for humans is singular in his saying about his sin because it means some. The meaning is: they will not be asked because they are known by the signs of the criminals, which are the darkness of the faces and the blueness of the eyes. If you say: this contradicts the saying of Allah, the Most High, 'By your Lord, We will surely question them all' and His saying 'And stop them; indeed, they are to be questioned.' I say: that is a long day with various situations, so they will be asked in one situation and not asked in another. Qatadah said: there was a questioning, then their mouths were sealed, and their hands and feet spoke of what they used to do. It is said that he will not be asked about his sin to know from him, but he will be asked in a manner of reproach. Al-Hasan and Amr ibn Ubayd read: nor a jinn, to avoid the meeting of the two silent letters, even if it is on its own.