The Juhayna, for the purpose of sharpening spears, and that was because when they were in need of a place to rest, they would go to their spears, sharpen them, and make them into standards. They would tie the lower part of the standards to their shields with ropes made of palm fronds. Their shields were made of hide, and the ropes were called "ashṭān" and "khuṣṣ" (palm fronds). The shields were made of hide. The word "ashṭān" means ropes, and "khuṣṣ" refers to palm fronds. The word "al-ḥimā" means hide.

When we entered, we found ourselves leaning against new, striped saddles. "Al-khāri" is attributed to al-Ḥīrah or a man, and "al-riḥāl" to al-Ḥīrah. Al-Nabighah said: "Tied to the new saddles of al-Ḥīrah." "Al-mushattab" and "al-mashṭūṭ" are types of swords that have stripes, one of which is "shattiyyah" and "shattiyyah" with a "shin" and a "kasrah," meaning when we entered the tent, we leaned our backs against these saddles.

And whoever wants to sit with his knees to his chest, as if he were to sit on the ground, would lean his back against al-Ḥīrah. This is from Abu 'Ali.

... and the eyes of wild animals are black, so how can they be compared to "al-za'a" which is black mixed with white? Rather, it is because when wild animals are young, their eyes are black, and when they are old, their whiteness appears, so they become black and have white in them, making them like "al-za'a."

"Al-masḥ" and "al-mushawwash" means a handkerchief. And it is narrated as "namth" with a "tha'," meaning to wipe.