Certainly, 'قد' in 'قد نعلم' means 'perhaps', which comes to increase the action and its frequency. Mahmoud said: 'قد in قد نعلم means perhaps, which comes to increase the action and its frequency, like His saying: "But indeed, he may cause the wealth of its possessor to perish." Ahmad said: And it is similar in His saying: "And you certainly know that I am the Messenger of Allah to you." This means that their knowledge of his message is abundant and is confirmed by the appearance of his signs, until he establishes proof against them by their combination of contradictions: his harm and the firmness of their knowledge of his message. And Allah knows best. Also from this is His saying:

'قد أترك القرن مصفراً أنامله'

The aim is to express the meaning in a way that suggests its opposite, indicating that he has reached the verse where there is nothing after it except returning to the contrary. This is one of the subtleties and peculiarities of the Arabic language.

As for His saying:

'A brother of trust, wine does not ruin his wealth... but indeed, it may ruin the wealth of its possessor.'

You see him when you come to him, beaming... as if you are giving him what you are asking of him.

And if there were nothing in his hand but himself... he would give it, so let the asker fear Allah.

So who is like a fortress in wars and like him... for denying oppression or for an adversary who attempts it?

This is by Zuhair ibn Abi Sulma, praising Husayn ibn Abi Hudhayfah. And 'thiqah' is from 'wa-thaqa', like 'addah' from 'wa'ada'. Even if the first action is broken and the second is open, its origin is 'wa-thaqa', the waw was omitted and the ta was substituted. It means what one relies upon, or the source is reliance, meaning he is consistent with what he relies upon from noble qualities, never separating from it as if he is its brother or is attached to relying on it.

And attributing the destruction to wine is a mental metaphor, as it is its cause, and likewise attributing it to the possessor, meaning the giver. And 'قد' here is for abundance; otherwise, it would not be praise. You see him beaming, cheerful in face when you come to him asking, as if you are giving him the wealth that you are seeking from him.

He exaggerated in describing his generosity to the extent that he would give his soul if he possessed nothing else, and he built upon that the matter of his asker fearing Allah, lest he take his soul and kill him.

So the first asker is added to his second object. The second is added to the first. And His saying 'فمن' is an interrogative denial, meaning no one is like him in wars, and no one is like him prepared to deny oppression and to refuse, attempt, and seek. And the pronoun 'يحاوله' refers to oppression, or to Husayn, or to someone. And the poetry is narrated in another version, as it is a description of Ma'an ibn Zaidah, which is:

'They say Ma'an has no zakat on his wealth... and how can wealth be purified from one who is its spender?

When a year passes, you find in his homes... nothing of wealth except his mention and his favors.

You see him when you come to him, beaming... as if you are giving him what you are seeking from him.

He is accustomed to extending his hand so that if he wanted to withdraw... his fingers would not obey him.'

If there were not...

And he raised his favors, going towards the meaning, because the meaning remains only his favors and what he grants: I take it from him. And spreading the hand: is a metaphor for the abundance of generosity. And his fingertips: are parts of his fingers. And the 'he' in 'Indeed, he will sadden you' is a pronoun of the matter. It was recited with the opening and the closing of the 'ya'. And 'what they say' is their saying: 'a lying sorcerer'. 'They do not deny you' was recited with emphasis and without emphasis, from 'he denied him' when he made him a liar in his claim. He returned to his words. He said: 'And it was recited