The elite and the noble ones. It was said: the men are without women, in misguidance, straying from the path of truth and righteousness. And the meaning of vision is the vision of the heart. If you say: why did he say 'there is no misguidance in me' and did not say 'misguidance'? [Mahamud said: 'If you say why did he say there is no misguidance in me and did not say misguidance ... etc.?'] Ahmad said: His reasoning is that negating it is more emphatic than negating misguidance, as it is more specific than it. This is not correct, and Allah knows best, for negating the more specific is broader than negating the more general. It does not necessarily follow that the general does not imply the specific, unlike the reverse. Do you not see that if I say: this is not a human, it does not imply that it is not an animal? And if I say: this is not an animal, it implies that it is not a human. Thus, negating the general, as you see, is more emphatic than negating the specific.

The clarification in the answer is to say: misguidance is lesser than misguidance and less, for it is only applied to a single act of it. As for misguidance, it applies to both the few and the many of its kind. Negating the lesser is more emphatic than negating the greater, not in terms of being more specific, but it is a way of indicating the lesser to the greater, and Allah knows best.]] As they said? I said: misguidance is more specific than misguidance, so it was more emphatic in negating misguidance from himself, as if he said: there is nothing of misguidance in me, just as if it were said to you: do you have dates? And you said: I have no date. If you say: how did his saying 'but I am a messenger' occur as a correction for the negation of misguidance? I said: his being a messenger from Allah, conveying His messages, advising, is in the meaning of him being on the straight path. Thus, it is correct that it is a correction for the negation of misguidance. And it was read: 'I convey to you,' with the lightening. If you say: how is the position of his saying 'I convey to you' [[Mahamud said: 'If you say how is the position of his saying 'I convey to you'? I said there are two aspects ... etc.'] Ahmad said: Ibn Jinni has corrected the saying of Abu al-Tayyib: ... I am the one whom the blind man looked at my literature.

Deviating from the wording of the third person if it were to his literature, and this verse and the elevated verse are sufficient to improve what Abu al-Tayyib has committed.]]? I said: there are two aspects. One is that it is an independent statement clarifying his being the messenger of the Lord of the worlds. The second is that it is a description of the messenger. If you say: how could it be a description while the word 'messenger' is in the form of the absent? I said: it is permissible because the messenger is a news about the pronoun of the addressee and its meaning, as he said:

'I am the one whom my mother named Haydar' [[I am the one whom my mother named Haydar ... like a lion of the forests, unpleasant in appearance.

Or among them with the measure of the large measure ... I will strike you with a strike that clarifies the gap.

For Imam Ali, may Allah be pleased with him, when he faced Marhab the Jew on the day of Khaybar, Marhab said:

'Khaybar knows that I am Marhab ... the one who shakes the weapon, a skilled hero.

When wars approach, they ignite.'

And he answered him with that. 'And his mother was Fatimah bint Asad, she named him after his father, for 'Haydar' is one of the names of the lion. When Abu Talib arrived, he named him Ali. And the lion was named 'Haydar' for its ferocity when it pounces on its prey. And 'the lion' is a solid name for it, and they derived from it, it does not cease if he treats it like a lion. And 'the forest' is its home where it hides. And 'the large measure' is the name of a woman who used to sell grain and was precise in measuring, or a large measure. It was apparent that he should say: the one whom his mother named to match the pronoun of its reference, which is the relative in the third person. But he came with the pronoun of the first person, going towards the meaning. And it was good to precede the pronoun of the first person, meaning I am the brave one who has shown signs of bravery since childhood, so my mother named me after the lion, and I do not deceive her in her opinion, and I am like a lion of the forests, unpleasant in appearance to my enemy, then he said:

The most faithful of enemies, meaning I give them a generous gift. The agent of the sidra: it is established as a direct object, or by an implied measure: meaning I will measure for them like the measure of that woman in generosity, or I give them with the small sa' like the measure of the large measure. It is narrated: or among them with the sword. This is from the kind of metaphorical mockery, likening the manner of delivering blows to the enemies in abundance in response to an unpleasantness that they exhibit. In the manner of delivering goodness by measure in exchange for its price, even though goodness is beloved and striking is disliked. He turned to explain that by saying, 'I will strike you with a striking that clarifies,' meaning it distinguishes the vertebra: the plural is fqaar, and fqarat. They are the bones of the back, and you have known Khaybar, meaning its people. And the one complaining of the weapon. He sharpens it and gathers it. It is possible that it is an adjective for Marhab. It is also possible that it is a report after a report. And a proven invalid: a report after a report and nothing else. And he borrowed the term 'flame' to describe the intensity of wars in a clear manner. The messages of my Lord that have been revealed to me in the long times, or in the different meanings of commands, prohibitions, admonitions, warnings, good tidings, and alerts. It is possible that he means his messages to him and to the prophets before him from the scrolls of his grandfather Idris, which are thirty scrolls, and from the scrolls of Sheeth, which are fifty scrolls. 'And I advise you' is said: I advised him and I advised for him. In the increase of the lam is an exaggeration and an indication of the purity of the advice and that it was given sincerely for the one advised, intended for his side alone, and there is no advice more sincere than the advice of Allah, the Exalted, and His messengers, blessings and peace be upon them. 'And I know from Allah what you do not know,' meaning of the attributes of Allah and His conditions, referring to His overwhelming power and the severity of His grip on His enemies, and that His might does not turn away from the criminal people. It is said: they did not hear of a people upon whom punishment had descended before them, so they were secure, not knowing what Noah knew by revelation from Allah to him, or he meant: 'And I know from the side of Allah things that you have no knowledge of that have been revealed to me.'