And Abu al-Zubair read: 'It will be blazing.' If you say: How did he say, 'None will enter it except the most wretched'... and 'The most righteous will be kept away from it,' while it is known that every wretched person will enter it? [Mahrud said: 'If you say: How did he say, " , "None will enter it except the most wretched,

And he is the most miserable, because the sinful believer does not reach his level in misery. The victorious believer, who is the most pious, is completely beside the Fire compared to the sinful believer. Because his entry is a release from the oath, he will not be touched by it nor will he feel its pain. The sinful believer, who is neither the most pious nor the most miserable, will neither enter it nor be completely spared from it. Because his entry is a release from the oath, rather he will be punished in it, but not by the Fire. This is the best interpretation of the verse. However, it only descends upon the path of the Sunnah. As for al-Zamakhshari, he deviates from it, so it is no wonder that he contemplates and estimates in the matter of the answer. And Allah knows best. And every pious person who is spared from it is not specifically the most miserable of the miserable, nor the most pious of the pious in salvation. And if you claim that he is referring to a specific Fire designated for the most miserable, what do you make of his saying وَسَيُجَنَّبُهَا الْأَتْقَى? It has been known that the most wicked of the Muslims is spared from that specific Fire, not just the most pious among them? I say: The verse is about the comparison between the state of a great one among the polytheists and a great one among the believers. It is intended to exaggerate their contradictory attributes, so it was said: the most miserable, and he was made specific to the Fire, as if the Fire was created only for him. And it was said: the most pious, and he was made specific to salvation, as if Paradise was created only for him. And it was said: they are Abu Jahl or Umayyah ibn Khalaf, and Abu Bakr, may Allah be pleased with him, seeks to be pure. That is, he seeks to be with Allah pure, not wanting it for show or reputation. Or it is derived from zakah. If you ask: what is the position of 'يَتَزَكَّى'? I say: it is of two forms: if you consider it a substitute for 'يُؤْتِي', then it has no position because it is included in the ruling of the connection, and connections have no position. But if you consider it a state of the pronoun in 'يُؤْتِي', then its position is accusative, 'ابْتِغاءَ وَجْهِ رَبِّهِ' is excluded from its kind, which is the blessing. That is, no one has a blessing with Him except by seeking the Face of his Lord. As you say: there is no one in the house except a donkey. And Yahya ibn Wathab read 'إلا ابتغاء وجه ربه' in the nominative: according to the language of those who say: there is no one in the house except a donkey. And he recited in both languages the saying of Bishr ibn Abi Hazim:

'It has become empty and desolate, with no companion in it ... except the wild calves and the young ostriches.'

And it has become empty and desolate, with no companion in it ... except the wild calves and the young ostriches.

By Bishr ibn Abi Hazim. And 'خلايا' is the plural of 'خلية', meaning empty, and 'الجآذر' and 'الظلمان' are exceptions from the companion, because they do not enter into companionship. And they were narrated in the accusative as an exception, and in the nominative as a replacement for the hidden pronoun in 'الخير', as is the language among Tamim. And 'الجآذر' are the young of the wild cattle. And it was narrated: 'الجوازئ', which are the deer that have fed on spring grass without drinking water. And 'الظلمان' are the young of the ostriches, or the ostriches themselves. And 'القلوص' are the young camels that are well-fed, and the pronoun in it refers back to the abodes. And the pronoun 'تجاوبني' also refers to them. And 'الرسم' refers to the traces of the abodes. And 'أية' is an interrogative noun accusative with what follows it on the condition of being separate from the addition, meaning: their determination and intention diverted them. And it is likened to a rational being in a figurative way, so the news is attributed to it as an imagination, and likewise the abode and its response.

And the saying of the poet:

'And a town where there is no companion ... except the wild donkeys and the camels.'

We may leave the home, O Lamis ... where the fierce beasts live.

And a town where there is no companion ... except the wild donkeys and the camels.

By 'Amir ibn al-Harith, known as Jiran al-'Awad. And Lamis is a woman. And 'الجروس' means one who makes a lot of noise, and 'بلدة' is in the genitive case due to the capacity after the 'wa', meaning: we may leave the home empty of its people by killing them, or by departing from them. And 'اليعافير' is in the nominative: a substitute for 'أنيس' according to the language of Tamim in the disconnected exception after negation, and the second 'إلا' is an affirmation of the first. And 'اليعافير' is the plural of 'يعفور': an animal the size of a young goat of ash color. And it is said: it is also a gazelle. And it is said: it is the offspring of the wild cow. And 'العيس' are the white ones among the deer or camels.

The plural of 'a'ys or 'a'ysah. And 'a'ysah' also refers to the female locust, whose whiteness is mixed with a reddish hue. It is permissible for 'seeking the face of his Lord' to be an adverbial phrase in meaning, because the meaning of the speech is: his wealth is only given for seeking the face of his Lord, not for rewarding a blessing. And certainly, he will be pleased with the promised reward that satisfies him and brings him joy.

From the Messenger of Allah, blessings and peace be upon him: 'Whoever recites the Surah Al-Lail, Allah will give him until he is pleased, and He will protect him from hardship and make ease for him.' [Reported by Al-Thalabi, Al-Wahidi, and Ibn Marduwaih with the chain to Abu Ibn Kab.]