If you say: How is his saying "Did We not make the earth as a bed" connected to what came before it? ... etc. Ahmad said: His first answer is sound, but the second is not correct. It is a rebuke of the crooked doctrine that requires consideration of what is good and better, and the belief that reward and punishment are obligatory upon Allah, the Exalted, by reason of the necessity of wisdom. This principle has been refuted. I say: When they denied resurrection, it was said to them: Did He not create these wondrous beings that indicate complete power, so what is the reason for denying His ability to resurrect? It is nothing but an invention like these inventions. Or it was said to them: Did He not perform these numerous actions? The Wise does not act without purpose, and what you deny of resurrection and recompense leads to the conclusion that He is acting without purpose in all that He has done. "As a bed" means a cradle for the child: it is what is prepared for him to sleep on, naming the prepared from the source, like the striking of the prince. Or it is described by the source. Or it means: having a bed, i.e., We established it with mountains as a house is established with pegs. "Sleep" means death. The sleeping one is the dead, from "sabbat" which means cutting, because he is cut off from movement. Sleep is one of the two forms of death. When sleep is made death, awakening is made livelihood, i.e., life in His saying "And We made the day a time for livelihood," meaning: a time for you to awaken and turn in your needs and earnings. It was said: The sleep is a rest, a covering that protects you from eyes when you want to escape from an enemy, or a hiding place for it. Or hiding what you do not want to be seen from many matters. And how many hands does the darkness of the night have with you ... that inform that the Manichaeans are lying. And it protects you from the evil of enemies who come to them ... and your visitor therein is the one with the veiled grace. This is from Abu al-Tayyib. And how many informative statements for abundance. The hand: is the blessing. And it informs: indicates metaphorically. The Manichaeans are a sect that attributes good to light and evil to darkness, so they are lied to in the first line, and evidence is drawn from that, and the hand is established in the second. And grace: prevents the veiled one with his pleasure. And "comes" is a state, and "the veiled one" is an attribute of the one with grace, clarifying the issue of the Manichaeans. It has not been disputed that Allah is One except by the dualists. They said: You find in the world much good and much evil, and the One cannot be both good and evil, so each of good and evil has an independent doer. The Manichaeans and the dualists said: The doer of good is light, and the doer of evil is darkness, and they claimed that they are two ancient, sensitive, hearing, and seeing bodies. The Magians are also from the dualists; they said: The doer of good is Yazdan, and the doer of evil is Ahriman, meaning the devil, and all of that is evidently false. Seven, seven firm heavens, meaning: strong, well-constructed, not affected by the passage of time. And "blazing" means shining, and "burning" means when it glows. It is said: "And it burned when it glowed" means it combined between shining with its light and burning with its heat. The "moisteners" are the clouds when they are about to rain, as you say: "The crop is ripe," when it is time for it to be harvested. And from it: "The girl is about to menstruate" when she is close to it. And 'Ikrimah read: "the moisteners," and there are two meanings: that it refers to the winds that are about to moisten the clouds, and that it refers to the clouds, because when the rain descends from them, it is by them, as you say: "He gave from his hand a dirham," and "He gave with his hand." And from Mujahid: The moisteners are the winds with whirlwinds. And from al-Hasan and Qatadah: They are the heavens.

Its interpretation is that water descends from the sky to the clouds. It is as if the heavens are pressing, meaning they are carrying it to the pressing and can enable it. If you say: What is the meaning of the one who recited مِنَ الْمُعْصِراتِ and interpreted it as the winds with hurricanes, while rain does not descend from the winds? I say: The winds are what create the clouds and bring forth its offspring. It is established that they can be considered the source of the descent. It has been reported that Allah, glorified and exalted is He, sends the winds to carry water from the sky to the clouds. If this is correct, then the descent from them is evident. If you say: Ibn Kaysan mentioned that he made the مُعْصِرات meaning the ones that provide relief, and the one who presses is the reliever, not the one who is pressed. It is said: He pressed it, so it was pressed. I say: The meaning is that he intends those that have pressed, meaning it is time for them to press, that is: to provide abundant relief. It is said: He provided relief and he relieved himself. In the hadith: "The best pilgrimage is the raising of voices and the providing of relief." This was narrated by Al-Tirmidhi from the hadith of Ibn Umar in meaning. Ibrahim ibn Yazid Al-Kharazi weakened it. He and Ibn Majah narrated it from the narration of Muhammad ibn Al-Munkadir, from Abdur Rahman ibn Yarbou' from Abu Bakr Al-Siddiq, may Allah be pleased with him, raised to the Prophet, blessings and peace be upon him. It was said that Ibn Al-Munkadir did not hear from Abdur Rahman ibn Yarbou'. This means raising the voice in the talbiyah and pouring the blood of the sacrificial animals. Ibn Abbas was one who provided relief abundantly, meaning he spoke abundantly in his sermon. Al-A'raj recited: "Thajjajan." The water that flows abundantly is its source, and the water flows abundantly in the valley, meaning what is sustained from wheat and barley and what is fed from hay and grass, as Allah said: "Eat and graze your livestock, and the grain is with the husk and the fragrant herbs." Al-Lafaf is intertwined, and there is no singular for it, like Al-Awza' and Al-Akhyaaf. It was said: The singular is Laf. The author of Al-Iqlid said: Al-Hasan ibn Ali Al-Tusi recited to me: "A garden intertwined and abundant living... and all my companions are bright white." This is for Al-Hasan ibn Ali Al-Tusi. Al-Laf (with a kasra) refers to the intertwined, intended to mean the intertwined due to the thick trees and leaves. Al-Mughdiq is abundant and vast. Al-Bayad is a metaphor for beauty. It is possible that it is taken literally. A bright-faced man means a radiant face, so Al-Zahr means bright faces, like red and reds, meaning that his companions are beautiful in traits. Or white beautiful faces. The common form in the plural of Afa'al and Af'ila on Fa'il is the stillness of the eye. It is permissible in poetry to have the vowel on the eye when its letter and its lam are sound and not weakened, as here, and as in the saying: "And the ones with bright eyes denied me." It is permissible for the poet to move the still letter with a movement from what precedes it for the meter, and it is permissible to move it with a movement from what follows it if it is still for stopping, so it can be with a fathah, like Ghurfa and Ghuraf. Ibn Qutaybah claimed that it is Lafaa and Laf, then Al-Lafaf. I do not think he finds a similar example like Khadr and Akhdar, and Hamr and Ahmar. If it were said: It is a plural of intertwined by the estimation of deleting the excess, it would be a valid statement.