A trial is a sin. It was said that it is the acknowledgment of what is wrong among them. It was said: it is the division of the word. And it was said: a trial is a punishment. And His saying: "Do not let it strike you" does not escape being a response to a command, or a prohibition after a command, or a description of a trial. If it is a response, then the meaning is that if it strikes you, it does not strike the wrongdoers among you specifically, but it encompasses you all. This is as it is narrated that the scholars of the Children of Israel forbade what is wrong as a punishment, so Allah encompassed them with punishment. And if it is a prohibition after a command, it is as if it is said: beware of sin or punishment. Then it is said: do not expose yourselves to wrongdoing, so that punishment or the consequences of sin and its burden does not strike only the wrongdoers among you. Likewise, if you make it a description intending the saying, it is as if it is said: And fear a trial in which it is said: "Do not let it strike you." And its parallel is His saying:

Until when the darkness gathered and mixed... they came with a mixture. Have you ever seen a wolf?

This is by Ahmad the poet. And it was said: it is by al-Ajajj, describing a man as stingy. And "he stayed with the people" means he descended upon them at night. And "al-At" is the sound of the belly. And "the goat" - with both a heavy and light pronunciation - and "the she-goat," and "the female goat" are the opposite of sheep among livestock. It is a collective noun, and the feminine form of "the she-goat" is a language variant. And "al-Ikhtibat" means seeking goodness without guidance. He says: we stayed with Hassan at night, while his she-goat was hungry and emaciated. The sound of the belly is a metaphor for the first, and the blowing of the nose is a metaphor for the second. It may also be a metaphor for the abundance of goats with him, and he could have provided them with a mixture after a time when he could have slaughtered a sheep for them. This is more suitable with what follows. The pronoun "his ears" may refer back to the she-goat because it is masculine in the majority, and it may also refer back to Hassan, which is a severe blame. And "in them" means in his tribe. And "the plant has grown" means it has lengthened. And "the night" means it has darkened. And "the flies" means their sounds have increased. And "the darkness" means it has increased and mixed, and some of it has piled on top of another so that light does not penetrate it. And "the mixture" means the blending. And what is meant by it is milk mixed with water. And it is narrated: they came with a mixture - with a kasra - which is that milk.

And it is narrated: they came with a thin mixture, with a heavy letter followed by a light letter, meaning the mixture, except that it is thin. And "Have you seen" is an interrogative for confirmation, and the sentence is a description of the mixture, meaning a mixture in which this is said. And the intent is to liken the mixture to the wolf in its murkiness, so the question is a metaphor for that, because whoever wants to bring something to mind and draw it in imagination asks about it, as if he said to him: have you seen it? He said: yes. He said: indeed, the milk is like it. But all of this was omitted and sufficed with the question about it. And "qat" is a term built on the damma, and it is still in the pause.

And the leaf: it is a whiteness that tends towards blackness and greenness, as mentioned in the dictionaries. (A) This is the color of the wolf. The last meaning is supported by the reading of Ibn Mas'ud: 'Let you certainly be struck,' as a response to the omitted oath. And from Al-Hasan: it was revealed concerning Ali, Ammar, Talha, and Zubair, specifically on the Day of the Camel. Zubair said: 'It was revealed about us, and we recited it for a time, and we did not see ourselves among its people, but then we found ourselves to be the ones it referred to.' And from Al-Suddi: it was revealed about the people of Badr, and they fought on the Day of the Camel. It was narrated that 'Zubair was riding alongside the Prophet ﷺ one day when Ali, may Allah be pleased with him, approached. Zubair laughed at him, and the Messenger of Allah ﷺ asked, 'How is your love for Ali?' He replied, 'O Messenger of Allah, by my father and my mother, I love him as I love my parents or even more.' The Prophet ﷺ said, 'How will you be when you march against him to fight?' [[I did not find it like this, but it was narrated by Ibn Abi Shaybah through the route of Al-Aswad bin Qais, who informed me from one who saw Zubair braiding horses, and Ali called out to him: 'O Abu Abdullah.' He came until their mounts met, and Ali said to him: 'I ask you by Allah, do you remember the day when the Messenger of Allah ﷺ came to us while I was speaking to you?' He said: 'Are you speaking to him? By Allah, he will fight you while you are wronging him.' Zubair struck the face of his mount and turned away. 'And Al-Bayhaqi narrated in Al-Dala'il through the route of Abu Harb bin Abi Al-Aswad Al-Dailami from his father, saying: 'When Ali and his companions approached Talha and Zubair, and the rows came close to each other, Ali called out: 'Call Zubair to me.' He came until their mounts met, and Ali, may Allah be pleased with them, said: 'O Zubair, I ask you by Allah, do you remember the day when the Messenger of Allah ﷺ passed by us while we were in such and such a place?' He said: 'O Zubair, do you love Ali?' I said: 'How could I not love the son of my maternal uncle and my cousin, and Ali is my relative?' He said: 'By Allah, you will fight him while you are wronging him?' I said: 'Yes, but I forgot.' And Abdul Razzaq reported: 'We were informed by Ma'mar from Qatadah who said: 'When Zubair turned away on the Day of the Camel, it reached Ali who said: 'If he knew he was on the truth, he would not have turned away.' This is because the Prophet ﷺ met him in the Saqifah of Banu Sa'idah and said: 'Do you love him, O Zubair?' He said: 'What would prevent me?' He said: 'How will you be when you fight him?' ]] If you say: How is it permissible for the emphatic noon to enter in response to the command? I say: Because it carries the meaning of prohibition. If you say: 'Dismount from the mount, lest it throw you,' thus it is permissible to say 'do not throw you' and 'do not strike you' and 'do not crush you.' If you say: What is the meaning of 'from' in the saying 'those who have wronged from among you'? I say: It indicates part of it in the first sense, and clarification in the second, because the meaning is: 'Let not you be struck specifically due to your wrongdoing,' for wrongdoing is more disgraceful among you than among other people [[The phrase 'more disgraceful among you than among other people' may be from him among other people. (A)]] . 'When you were' is in the accusative as it is a mentioned object, not a circumstance: that is, remember the time when you were few, humiliated, and oppressed in the land, the land of Mecca before the migration, as Quraysh oppressed you, fearing that people would snatch you away, for people were all enemies to them, opposing and contradicting. Then He sheltered you in Medina and supported you with His victory through the assistance of the Ansar and by sending down the angels on the Day of Badr, and He provided you with good things from the spoils so that you might be grateful for these blessings. And from Qatadah: this tribe of Arabs was the most humiliated of people, the most miserable in living, the most naked in skin, and the most evident in misguidance. They were eaten and did not eat. Then Allah granted them power in the land, expanded their provision and spoils, and made them kings.