Except that We took its people with hardship and poverty, and with affliction and sickness, due to their arrogance in following their Prophet and their pride against him, so that they might humble themselves. Then We replaced the evil with good, meaning We gave them instead of what they were in of affliction and trial, ease, health, and abundance, as His saying goes: 'And We tested them with good things and bad things until they became numerous.' They increased and grew in themselves and their wealth, from their saying: 'The plant flourished' and 'The fat and the hair became abundant' when they increased. And from His saying, blessings and peace be upon him: 'And let the beards grow.' And Al-Hutay'ah said: 'In the land of the strong, its vegetation flourished.' If you looked one day with the back of your eye to a mountain in the lowland, she said, 'Is it far away?' In a land where the chick of the houbara is seen as if it were a rider perched on a high place. In the land of the strong, its vegetation flourished. It made me fall, and the saddle from the sound of the hoopoe. Al-Hutay'ah. The back of the eye - like a believer - is its side. The mountain is the sign on the road. The lowland is the sunken place. And she said to him 'Is it far away?' is a metaphor for leaving him quickly, so she distances herself from him. The houbara is a bird that loves the mountains, and its chick is called the day. And the chick of the curlew is called the night. The high place is the overseer. The qardad - like the hoopoe - is the thick, elevated place. And the strong vegetation is the tall, thick plant, just as the beast is called a lion for its strength. The qaryan - with the dammah - is the plural of qaryah, like the active participle: the watercourse that gathers it to the meadow. And the abundant one describes his she-camel as fast in running, and that due to its fear on that road, it cannot complete the view of its signs. If it glimpsed a shadow in it, it hastened away from it in a dark land, as if the chick of the houbara were a rider overlooking a high place. And the saying 'In the land of the strong' is an alternative to 'In the land' or related to 'It made me fall.' The meaning is that there is no difference to her between sadness and ease in the vegetation of the streams when it is abundant, it brings me down with its saddle due to its fast running from its fear of the sound of a single hoopoe. And on the first interpretation, 'It made me fall' is a state of the doer of 'she said' or a response to the condition, and she said to him: 'Is it far away?' is a description of the sign. And it is expressed as 'falling' because the meaning is: whenever it was able, it moved me, until I almost fell.

Al-Bayd bin Rabi'ah Al-Amiri says: If the milk of the she-camels is not enough in the guest's village, it is from their fats. He attributed the villages to the milk because it is its means or cause. And attributing the guarantee to the she-camels is also metaphorical, as they are the place of the guarantee. The action, in reality, belongs to the owner of the camels. What is meant is that they are prepared for that either by their milk or their fat. The 'udlah is the good, fat one. The bukr is the young male or female camel. The ma'azib is the emaciated one, from 'azb if it is distanced. The ma'azabah and ma'azab are those whose distance has prolonged due to lack of offspring or distance from the homes, so it is as if it originally means the distant one, then it was metaphorically used for the emaciated one. The kazm with the short zay. From it is kazm like katif. And akzam and kazma, so the kazum is like the short sabour. It is said to be the one that has its lower lip shorter than the upper. Or the one that has no teeth left due to old age. And kazma also means to break it with the front of its mouth. It is possible that the ma'azib with the opening is a plural of ma'azab or ma'azabah, and the bukr is used in the meaning of the plural, meaning do not leave the fat middle ones of the camels going to the small emaciated ones and the old ones that have reached old age. But we make the sword bite from them, with 'asuq, the plural of saq added to 'afiyat, meaning those that are fat due to being left from work for a year or two. And the kum is the plural of kumaa, meaning those with great humps that are high. And they said: 'Our forefathers have been touched by both adversity and prosperity,' meaning they have been intoxicated by the blessing and have become arrogant, saying: 'This is the custom of time, it punishes people between adversity and prosperity.' Our forefathers have experienced something like that, and it is not a trial from Allah for His servants. After their trial with evils and goods, there remains nothing but to take them with punishment. So We took them with the severest and most terrible taking, which is taking them suddenly without their awareness.