حفص و النجوم مسخرات على الابتداء و الخبر فيكون تعميما للحكم بعد تخصيصه و رفع ابن عامر الشمس و القمر أيضا و قوله تعالى يُرِيكُمُ الفعل مصدر بتقدير أن أو صفة لمحذوف أي آية يريكم بها الْبَرْقَ خَوْفاً من الصاعقة أو تخريب المنازل و الزروع أو من المسافرة وَ طَمَعاً أي في الغيث و النبات و سقي الزروع أو للمقيم و نصبهما على العلة لفعل لازم للفعل المذكور إذ إراءتهم تستلزم رؤيتهم أو للفعل المذكور بتقدير مضاف أي إراءة خوف و طمع أو بتأويل الخوف و الطمع بالإخافة و الإطماع أو على الحال نحو كلمته شفاها.

Hafs "and the stars are made subject" as subject and predicate, so it is a generalizing of the ruling after its particularization. And Ibn 'Amir put the sun and the moon in the nominative also. And His words, exalted be He, "He shows you" — the verb is construed as a verbal noun with an implied an, or as an adjective of something omitted, that is, a sign by which He shows you the lightning; "for fear" — of the thunderbolt, or of the destruction of dwellings and crops, or of travelling; "and for hope" — that is, in rain and vegetation and the watering of crops, or for the one who stays at home. And their accusative is for causation of a verb entailed by the mentioned verb, since His showing them entails their seeing; or of the mentioned verb with an annexed noun implied, that is, a showing of fear and of hope; or by construing fear and hope as frightening and giving hope; or as a circumstantial expression, like "I spoke to him orally".

يَا هِشَامُ ثُمَّ وَعَظَ أَهْلَ الْعَقْلِ وَ رَغَّبَهُمْ فِي الْآخِرَةِ فَقَالَ وَ مَا الْحَياةُ الدُّنْيا إِلَّا لَعِبٌ وَ لَهْوٌ وَ لَلدَّارُ الْآخِرَةُ خَيْرٌ لِلَّذِينَ يَتَّقُونَ أَ فَلا تَعْقِلُونَ ١وَ قَالَ وَ ما أُوتِيتُمْ مِنْ شَيْ ءٍ فَمَتاعُ الْحَياةِ الدُّنْيا وَ زِينَتُها وَ ما عِنْدَ اللَّهِ خَيْرٌ وَ أَبْقى أَ فَلا تَعْقِلُونَ ٢

Hisham, then He admonished the people of intellect and made them desire the hereafter, saying: "And the life of this world is only play and diversion; and the abode of the hereafter is better for those who are God-fearing. Will you not understand?" (1) And He said: "And whatever thing you have been given is the enjoyment of the life of this world and its adornment; and what is with God is better and more lasting. Will you not understand?" (2)

بيان: وَ مَا الْحَياةُ الدُّنْيا أي أعمالها إِلَّا لَعِبٌ وَ لَهْوٌ يلهي الناس و يشغلهم عما يعقب منفعة دائمة و المتاع ما يتمتع به.

Elucidation: "and the life of this world" — that is, its deeds — "is only play and diversion" that diverts people and occupies them away from what yields a lasting benefit. And al-mata' is what is enjoyed.

يَا هِشَامُ ثُمَّ خَوَّفَ الَّذِينَ لَا يَعْقِلُونَ عَذَابَهُ فَقَالَ ثُمَّ دَمَّرْنَا الْآخَرِينَ وَ إِنَّكُمْ لَتَمُرُّونَ عَلَيْهِمْ مُصْبِحِينَ وَ بِاللَّيْلِ أَ فَلا تَعْقِلُونَ ٣

Hisham, then He made those who do not understand fear His punishment, saying: "Then We destroyed the others; and you pass by them in the morning and by night. Will you not understand?" (3)

بيان: قوله عليه السلام عذابه إما مفعول لقوله خوف أو يعقلون أو لهما على التنازع و التدمير الإهلاك أي بعد ما نجينا لوطا و أهله أهلكنا قومه و إنكم يا أهل مكة لتمرون على منازلهم في متاجركم إلى الشام فإن سدوم ٤في طريقه مُصْبِحِينَ أي داخلين في الصباح وَ بِاللَّيْلِ أي و مساء أو نهارا و ليلا أ فليس فيكم عقل تعتبرون به.

Elucidation: his words, peace be upon him, "His punishment" — either the object of his words "made fear", or of "understand", or of both by contention. And al-tadmir is destruction — that is, after We delivered Lot and his family We destroyed his people. "And you", people of Mecca, "pass by" their dwellings in your journeys of trade to Syria, for Sodom (4) is on the way. "In the morning" — that is, entering upon morning — "and by night" — that is, and in the evening; or by day and by night. Is there not in you an intellect by which you may take a lesson?

يَا هِشَامُ ثُمَّ بَيَّنَ أَنَّ الْعَقْلَ مَعَ الْعِلْمِ فَقَالَ وَ تِلْكَ الْأَمْثالُ نَضْرِبُها لِلنَّاسِ وَ ما يَعْقِلُها إِلَّا الْعالِمُونَ ٥يَا هِشَامُ ثُمَّ ذَمَّ الَّذِينَ لَا يَعْقِلُونَ فَقَالَ وَ إِذا قِيلَ لَهُمُ اتَّبِعُوا ما أَنْزَلَ اللَّهُ قالُوا بَلْ نَتَّبِعُ ما أَلْفَيْنا عَلَيْهِ آباءَنا أَ وَ لَوْ كانَ آباؤُهُمْ لا يَعْقِلُونَ شَيْئاً وَ لا يَهْتَدُونَ ٦وَ قَالَ تَعَالَى

Hisham, then He set out that the intellect is with knowledge, saying: "And these parables We strike for people, and none understands them but those who know" (5). Hisham, then He blamed those who do not understand, saying: "And when it is said to them: follow what God has sent down — they say: nay, we follow what we found our fathers upon. What, even though their fathers understood nothing and were not rightly guided?" (6) And He, exalted be He, said: