النون و كسرها أي لا يعقب أكله مضرة و غب كل شي ء بالكسر عاقبته و القطران بفتح القاف و كسرها و سكون الطاء و بفتح القاف و كسر الطاء دهن منتن يستجلب من شجر الأبهل فيهنأ ١به الإبل الجربي ٢و يسرع فيه إشعال النار و سوء رغبته فيها أي ترك عمله بتلك الحكمة و الإنظار التأخير و لعل تعديته بالباء بتضمين أو بتقدير و يحتمل الزيادة و قوله يغدو أي ينزل أول النهار و يروح أي ينزل آخر النهار و قوله أروح أي أكثر راحة قوله و محقرتها بفتح الميم و القاف و الراء و سكون الحاء مصدر بمعنى الحقارة و الذلة أو على وزن اسم المفعول من باب التفعيل كما ورد إياكم و محقرات الذنوب و يحقرها من باب التفعيل أو كيضرب و الحداء بكسر الحاء ممدودا جمع الحدأة كعنبة نوع من الغراب ٣يخطف الأشياء و الأسد بضم الهمزة و سكون السين جمع أسد و العاتية أي الظالمة الطاغية المتكبرة كما تفعل أي الأسد أو جميع ما تقدم فالفراس على التغليب و قوله فريقا تخطفون إلى آخر ما ذكر على سبيل اللف و النشر و لما ذكر الافتراس أولا لم يذكر آخرا لا يغني عن الجسد أي لا ينفعه و لا يدفع عنه سوءا و المنخل بضم الميم و الخاء و قد تفتح خاؤه ما ينخل به و يقال زاحمهم أي ضايقهم و دخل في زحامهم قال الفيروزآبادي جثى كدعا و رمي جثوا و جثيا بضمهما جلس على ركبتيه و جاثيت ركبتي إلى ركبته و قال الوابل المطر الشديد الضخم القطر.

the nun and with kasra — that is, its eating is not followed by harm. And the ghibb of everything, with kasra, is its outcome. And al-qatiran, with fatha on the qaf and with kasra and quiescence of the ta', and with fatha on the qaf and kasra on the ta', is a stinking oil drawn from the abhal tree, with which mangy camels are anointed (1) (2), and fire is quickly kindled in it. And "the badness of his desire for it" — that is, his leaving off acting by that wisdom. And al-inzar is deferring; and perhaps its being made transitive by the ba' is by implication or by an implied word, and its being redundant is possible. And his words "comes at morning" — that is, it descends at the first of the day; "and at evening" — that is, it descends at the end of the day. And his words "more at rest" — that is, more in rest. His words "and the belittled of them", with fatha on the mim, the qaf and the ra' and quiescence of the ha', a verbal noun in the sense of lowliness and abasement; or on the pattern of the passive participle of the second form, as has come: "beware of the belittled of sins". And yuhaqqiruha is of the second form, or on the pattern of yadribu. And al-hida', with kasra on the ha' and lengthened, is the plural of hida'a, on the pattern of 'inaba, a kind of crow (3) that snatches things. And al-usud, with damma on the hamza and quiescence of the sin, is the plural of asad. And al-'atiya — that is, the wronging, the overweening, the proud. "As they do" — that is, the lions, or all that has preceded; so al-fara'is is by predominance. And his words "a party you snatch", to the end of what is mentioned, is by way of wrapping and unfolding; and since he mentioned the tearing of prey first, he did not mention it last. "It does not avail the body" — that is, it does not profit it nor repel from it an evil. And al-munkhul, with damma on the mim and the kha' — and its kha' is sometimes given fatha — is what one sifts with. And it is said zahamahum — that is, he pressed upon them and entered into their crowding. Al-Firuzabadi said: jatha, on the pattern of da'a and of rama, juthuwwan and juthiyyan with damma on the two, is he sat upon his knees; and jathaytu my knee to his knee. And he said: al-wabil is the heavy rain, great of drop.

يَا هِشَامُ مَكْتُوبٌ فِي الْإِنْجِيلِ طُوبَى لِلْمُتَرَاحِمِينَ أُولَئِكَ هُمُ الْمَرْحُومُونَ يَوْمَ الْقِيَامَةِ طُوبَى لِلْمُصْلِحِينَ بَيْنَ النَّاسِ أُولَئِكَ هُمُ الْمُقَرَّبُونَ يَوْمَ الْقِيَامَةِ طُوبَى لِلْمُطَهَّرَةِ قُلُوبُهُمْ أُولَئِكَ هُمُ الْمُتَّقُونَ يَوْمَ الْقِيَامَةِ طُوبَى لِلْمُتَوَاضِعِينَ فِي الدُّنْيَا أُولَئِكَ يَرْتَقُونَ مَنَابِرَ الْمُلْكِ يَوْمَ الْقِيَامَةِ.

Hisham, it is written in the Gospel: Blessed are the merciful to one another, they are the ones shown mercy on the Day of Resurrection. Blessed are the makers of peace between people, they are the ones brought near on the Day of Resurrection. Blessed are those whose hearts are purified, they are the God-fearing on the Day of Resurrection. Blessed are the humble in this world, they will ascend the pulpits of kingship on the Day of Resurrection.

بيان: تخصيص كونهم من المتقين بيوم القيامة لأن في ذلك اليوم يتبين المتقون

Elucidation: the specifying of their being of the God-fearing to the Day of Resurrection is because on that day the God-fearing