“dhurw al-jabal” means the highest point of the mountain, its summit; the dhāl may be read with either a kasra or a ḍamma. “al-qurqūr”—both qāfs carrying a ḍamma—is a type of vessel. “as-ṣaʿīd” here denotes open, elevated ground. “al-ukhdūd” are clefts or trenches in the earth resembling a small stream-bed. “aḍrama” means “to kindle (a fire).” “inkafatat” means “it capsized,” and “taqāʿasat” (9) means “she hesitated and lost nerve.”

[Explanation]
The ḥadith that the author—may Allah the Exalted have mercy on him—cites in the Chapter of Patience recounts an extraordinary episode: a king of earlier times kept a magician as an intimate adviser, using him to secure his own interests even at the expense of religion, for this king cared only for what benefited him personally. He was a despotic ruler who had compelled the people to worship him, as will appear, Allah willing, at the end of the ḥadith.

When the magician became old he said to the king, “I have grown elderly; send me a boy so that I may teach him sorcery.”

He specified a boy because a young lad is more receptive to instruction, and because knowledge absorbed in youth tends to remain and is not forgotten. Hence learning early in life is far superior to learning in later years—though goodness lies in both. Still, learning when one is young carries two great advantages, indeed more than two:

The first advantage is that a young person generally memorises more quickly than an older person, for a youth’s mind is free of cares and not preoccupied with problems that would distract him.