Allah turned towards the Prophet as His saying: 'So that Allah may forgive you what has preceded of your sin and what will follow.' And His saying: 'And seek forgiveness for your sin.' This is a call for the believers to repent. There is no believer except that he is in need of repentance and seeking forgiveness, even the Prophet, the emigrants, and the helpers. This clarifies the virtue of repentance and its significance with Allah. The characteristic of those who frequently repent is a characteristic of the prophets, as He described them as the righteous to manifest the virtue of righteousness. It is said that it means Allah turned towards him by permitting the hypocrites to stay behind him, as in His saying: 'Allah has pardoned you.' In the time of hardship, at its time, and the time is used in the sense of absolute time, just as the morning, evening, and day are used: 'In the morning, the scholars of Bakr ibn Wa'il rose.' The meaning of the morning is absolute time to suit the praise. 'Rose' means elevated and increased. It is narrated with a ghain, and the meaning is elevation as well. 'Scholars' originally refers to those on the water, and the meaning is that their status rose in honor and glory while others decreased, just as something rises on the surface of the water while another sinks. Or the meaning is that they excelled, with the ghain, over the most overwhelming thing like water, for water is overwhelming to people, and they are overwhelming to it. This indicates bravery. Bakr ibn Wa'il is the name of the father of a tribe named after him. 'Wa'il' refers to the original refuge. 'And they tilted' means they inclined the chests of their horses. The occurrence of the wave on the chests, for movement and turning from one side to another are shown by it. 'And a side' means the direction of the tribe of Tamim. 'And we thought every white one was fat'... 'In the evening we clashed with Judham and Himyar.' When we clashed the naba' with the naba', some of it with some, its branches refused to break. This is attributed to Zafar ibn al-Harith al-Kalabi from the followers who witnessed the Battle of Siffin and others. It is said in the proverb: 'Not every white one is fat, nor is every black one a date.' Here it hints at that. The meaning of the evening is absolute time, not just the end of the day, as indicated by the context. 'Clashing' means striking with spears and swords. It is narrated: 'On the nights we met.' Judham is the name of a tribe named after it, and it is from Yemen and used to dwell in the mountains of Hasma. It is said to be the first place the flood receded from due to its height. Himyar is also the name of a tribe named after it. It is narrated: 'Judham' with tanween for necessity. 'Naba' is a tree from which spears are made. He says: We thought they were weak and that we would defeat them like others. Thus, his saying 'every white one is fat' is a metaphorical representation of that. 'In the evening' is accusative according to 'we thought.' When the spears met between us, they refused to break. He likens it to that which is capable of refusing in a metaphorical way. 'They refused' is an imaginative expression, and after that, it is a metaphor for the strength of the two tribes and their steadfastness. It is said that he describes them with generosity and good hospitality. Thus, the entire speech, with its metaphor and allusion, is transferred from the state of meeting in battle to the state of meeting guests with the host and his inability to provide for them in a metaphorical way, but the evening is taken literally. With our directing it in this way, it is distanced by his saying 'we thought every white one was fat,' which is the saying of one who has not seen the rest of the poem, for it explicitly states that the meaning is their fighting them and their reciprocation to them. 'When my heir comes seeking wealth...' 'He finds a handful that is neither full nor empty.' 'He finds a horse like the reins and what has become...' 'A sword that, when it is shaken, does not accept the cut.' 'And a dark brown horse as if its buttocks...' 'Were the stones of the quiver that have grown a forearm over ten.'

To Hatim al-Ta'i. And what is meant by 'the day' is the absolute time, unlike 'the day' which is specific to the limited ends. This is how the Arabs generally use it. And what is meant by 'wealth' is the inheritance, because it is its cause. The plural of 'kaf' - with a dammah - is the closed palm, as it is from the addition of the attribute to the described. And 'mal' is the filled one. And 'safara' - with a kasrah - and 'asfar' is 'asfar': he became poor. And 'safr' - with a dammah, and it is said with a kasrah - means empty. And 'sarim' is the cutting sword. And 'hasm' of something is to cut it with a sharp sword. It is also applied to iron as a limit. And 'hibr' is to cut a large piece of meat. And 'sumrah' is a color between whiteness and brownness. And 'khatt' is a place to which good spears are attributed. And 'ka'b' is what is between the two joints. And 'qasb' is a type of date with a hard pit. And 'riya' of something and 'arba' means increased, and its 'ba' can be turned into 'mim', as it was narrated: 'it has been thrown'. And 'dhira'an' is a distinction, meaning it increased a dhira' over ten dhira's, making its measure eleven dhira's, and the sentence describes 'asmar'. It is possible that it is a state of the 'naw', meaning: the 'naw' increased while it was a measure of a dhira' over ten of the 'naw', so 'dhira'an' is a state within the state. If its 'ka'ub' resembles the 'naw' in this state, then every dhira' of it increases over ten 'ka'ubs. It is permissible that 'dhira'an' is a distinction transformed from the subject, meaning: every dhira' of this 'asmar' increased over ten 'ka'ubs. He says:

When my heirs seek my inheritance, they find things that are truly to be grasped with the palm, out of eagerness for it. So his saying 'gathering the palm' is a metaphor for that, not being filled for one who loves wealth, and not being empty for one who meets the heroes. And the second finds a substitute for the first. And he likened his horse to the reins in thinness and status when it is shaken, meaning it is struck with it, and he likened it to one from whom satisfaction is expected in a metaphor, yet he is not satisfied with imagination: meaning he finds a thin horse, a cutting sword, and a long or sturdy spear. And the present tense is confirmed in the response to 'if', which is rare.

And 'al-‘usrah' is their state in the Battle of Tabuk; they were in hardship from the mounts: ten would take turns on one camel.

And in hardship from the provisions: they took dates that were dried, and barley that was wormy, and the stinking fat. And their hardship reached a point where two would share a date, and perhaps the group would suck it to drink water with it. And in hardship from the water, until they slaughtered the camels and squeezed their dung. And in a time of hardship, from the heat of the summer and from drought and famine and severe tightness, the hearts of a group of them almost swayed from steadfastness in faith, or from following the Messenger in that battle and going out with him. And in 'almost', there is a pronoun of the matter, and Sibawayh likened it to their saying: there is no creation of Allah like him. And it was read: 'yaziq', with a ya. And in the reading of Abdullah: 'after the hearts of a group of them swayed', meaning the laggards from the believers like Abu Lubabah and his likes. Then He turned to them, repeating for emphasis. And it is permissible that the pronoun is for the group: He turned to them for their weakness.