As if Thabir, amidst its downpour, were... a great man of people in a wrapped-up cloak. (21)

And he recited:

And the meat-cookers remained between one who is roasting... a row of grilled meat or [preparing] a quick stew.

He used the genitive case for "qadir" (stew) while linked to it, due to proximity. And in the Book of God Almighty: {Indeed, I fear for you the punishment of a painful day} (22). He used the genitive case for "alim" (painful), and it is an adjective for the accusative "adhab" (punishment), due to its proximity to the genitive case. The Arabs say: "Juhru dabbin kharibin" (the burrow of a ruined lizard). And if the matter therein is probabilistic, it is necessary to return to the clarification of the Prophet - may God bless him and grant him peace. Indicating the correctness of this is the statement of the Prophet - may God bless him and grant him peace - in the hadith of 'Amr ibn 'Abasa (23): "Then he washed his two feet as God Almighty commanded him" (24). It is established by this that [God Almighty] (25) only commanded washing, not wiping. It is also possible that by "wiping" he meant light washing. Abu Ali al-Farisi said: The Arabs call light washing "wiping." They say: "tamassah-tu" for the prayer, meaning "I performed ablution." Abu Zayd al-Ansari said the same. Specifying it with the ankles is evidence that he intended washing, for wiping is not defined [by such limits].

If it is said: Its conjunction with the head is proof that he intended the reality of wiping. We say: They differ in several respects: First, that the wiped [part] in the head is hair which is difficult to wash, while the two feet are the opposite; they are more akin to things that are washed. Second, that they are defined by a limit at which they end, so they resemble the two hands. Third, that they are exposed to impurity because one walks upon them on the earth.