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Meaning, after Abu Ali said, "This verse has three followers, and the follower is the one who is illuminated by the darkness."

It is said that the poet is boasting. The description and death of him with humiliation. In the verse, with beauty and grace, and few companions in the service. And his saying "tudha" with a "ta" is a narration.

Meaning, it enters the forenoon, like entering the darkness. So this is

It does not need a predicate, so if "ضحى" is raised, it is a good beginning. And if it is منصوب, it is

And whoever narrated it with "khafd" (genitive case), it is a substitute for "ata'a" in her bed. And whoever narrated "yudha" with "ba", then "fata" raises "yudha".

أساريع ظئيأومساوريكأ “حل #اوساو رخص رش كابه

Qasim Zayd explained "rakhas" and "al-asabi'" and his saying "ghayr shaan" means not thick.

And "dhaby" here is the name of sand, and "asari'uha" are animals that are fast, each of them is distinguished by its whiteness. "Hall" is a stone for it. Branches that are used for cleaning in their delicacy.

He attributed "al-asari'" to "dhaby" because "dhaby" eats this type of food. And he said:

The darkness is like a monk, resembling the darkness of the evening, as if it were a lighthouse.

The lighthouse is illuminated, and "manarah" is from light, and its plural is "manawir". And "mutatathil" is one who is devoted to worship.

To God, the Almighty. And its estimation is "nadi" (darkness) of the evening, so the "ba" is substituted for the "fa". And the "ba" is substituted for the "fa" because their meanings are close. Do you not see that if you say:

"I stuck my book to yours." It means I stuck my book to yours. "I entered the house." It means I entered the house.

He saw a monk in the evening, so he lit his lamp. And he singled out the monk because he does not light his lamp. So he says, "This is my lamp."

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