7. Fahm Al Quran : Understanding the Quran by Al Muhasibi part 7

فَهْمُ الْقُرْآنِ

Fahmu al-Qurʾāni

Understanding the Qurʾān

الْحَارِثُ بْنُ أَسَدٍ الْمُحَاسِبِيُّ

Al-Ḥārithu bnu ʾAsadin al-Muḥāsibiyyu

Al-Ḥārith ibn Asad al-Muḥāsibī

Complete surviving published text; the original ending is defective

Source page 470

وَكَذَلِكَ قَوْلُهُ عَزَّ مِنْ قَائِلٍ {فَاتَّقُوا اللَّهَ مَا اسْتَطَعْتُمْ} نَسَخَتْ قَوْلَهُ {اتَّقُوا اللَّهَ حَقَّ تُقَاتِهِ}.

Wa-ka-dhālika qawluhu ʿazza min qāʾilin {fa-ittaqū Allāha mā istaṭaʿtum} nasakhat qawlahu {ittaqū Allāha ḥaqqa tuqātihi}.

Likewise, His saying, He being mighty as a speaker, ‘Be mindful of God as far as you can,’ abrogated His saying, ‘Be mindful of God as He deserves.’

حَدَّثَنَا أَبُو سُفْيَانَ عَنْ مَعْمَرٍ عَنْ قَتَادَةَ: {فَاتَّقُوا اللَّهَ مَا اسْتَطَعْتُمْ} نَسَخَتْ قَوْلَهُ {اتَّقُوا اللَّهَ حَقَّ تُقَاتِهِ}.

Ḥaddathanā ʾAbū Sufyāna ʿan Maʿmarin ʿan Qatādata: {fa-ittaqū Allāha mā istaṭaʿtum} nasakhat qawlahu {ittaqū Allāha ḥaqqa tuqātihi}.

Abū Sufyān related to us, from Maʿmar, from Qatāda: ‘Be mindful of God as far as you can’ abrogated His saying, ‘Be mindful of God as He deserves.’

وَقَالَ ابْنُ عَبَّاسٍ: لَمْ تَنْسَخْهَا وَلَكِنْ {حَقَّ تُقَاتِهِ} أَنْ يُجَاهِدُوا فِي اللَّهِ حَقَّ جِهَادِهِ وَلَا تَأْخُذَهُمْ فِي اللَّهِ لَوْمَةُ لَائِمٍ، ثُمَّ أُمِرُوا أَنْ يَقُومُوا بِالْقِسْطِ وَلَوْ عَلَى أَنْفُسِهِمْ وَآبَائِهِمْ.

Wa-qāla Ibnu ʿAbbāsin: lam tansakh-hā wa-lākin {ḥaqqa tuqātihi} ʾan yujāhidū fī Allāhi ḥaqqa jihādihi wa-lā taʾkhudhahum fī Allāhi lawmatu lāʾimin, thumma ʾumirū ʾan yaqūmū bi-al-qisṭi wa-law ʿalā ʾanfusihim wa-ʾābāʾihim.

Ibn ʿAbbās said: It did not abrogate it. Rather, ‘as He deserves’ means striving for God as He deserves, without fearing anyone’s reproach in God’s cause. They were then commanded to uphold justice, even against themselves and their fathers.

Source page 471

وَقَالَ ابْنُ مَسْعُودٍ: {حَقَّ تُقَاتِهِ} أَنْ يُذْكَرَ فَلَا يُنْسَى وَأَنْ يُطَاعَ فَلَا يُعْصَى وَأَنْ يُشْكَرَ فَلَا يُكْفَرَ.

Wa-qāla Ibnu Masʿūdin: {ḥaqqa tuqātihi} ʾan yudhkara fa-lā yunsā wa-ʾan yuṭāʿa fa-lā yuʿṣā wa-ʾan yushkara fa-lā yukfara.

Ibn Masʿūd said: ‘As He deserves’ means that He is remembered and never forgotten, obeyed and never disobeyed, thanked and never met with ingratitude.

وَكَذَلِكَ قَوْلُهُ عَزَّ وَجَلَّ {وَلَيْسَتِ التَّوْبَةُ لِلَّذِينَ يَعْمَلُونَ السَّيِّئَاتِ} (الْآيَةَ).

Wa-ka-dhālika qawluhu ʿazza wa-jalla {wa-laysati al-tawbatu li-alladhīna yaʿmalūna al-sayyiʾāti} (al-ʾāyata).

Likewise, what He, mighty and majestic, says: ‘Repentance is not for those who commit bad deeds’ (the rest of the verse).

وَرُوِيَ عَنِ ابْنِ عَبَّاسٍ أَنَّ اللَّهَ تَبَارَكَ وَتَعَالَى أَنْزَلَ بَعْدَ ذَلِكَ {إِنَّ اللَّهَ لَا يَغْفِرُ أَنْ يُشْرَكَ بِهِ وَيَغْفِرُ مَا دُونَ ذَلِكَ لِمَنْ يَشَاءُ} فَحَرَّمَ الْمَغْفِرَةَ عَلَى مَنْ تَابَ عِنْدَ الْمَوْتِ وَهُوَ كَافِرٌ وَأَرْجَأَ التَّوْبَةَ لِأَهْلِ التَّوْحِيدِ إِلَى مَشِيئَتِهِ فَلَمْ يُوئِسْهُمْ مِنَ الْمَغْفِرَةِ.

Wa-ruwiya ʿani Ibni ʿAbbāsin ʾanna Allāha tabāraka wa-taʿālā ʾanzala baʿda dhālika {ʾinna Allāha lā yaghfiru ʾan yushraka bihi wa-yaghfiru mā dūna dhālika li-man yashāʾu} fa-ḥarrama al-maghfirata ʿalā man tāba ʿinda al-mawti wa-huwa kāfirun wa-ʾarjaʾa al-tawbata li-ʾahli al-tawḥīdi ʾilā mashīʾatihi fa-lam yūʾis-hum mina al-maghfirati.

It is related from Ibn ʿAbbās that God, blessed and exalted is He, later revealed: ‘God does not forgive associating partners with Him, but forgives what falls short of that for whomever He wills.’ He withheld forgiveness from one who repents at death while an unbeliever, but left the repentance of those who affirm His oneness to His will, without making them despair of forgiveness.

وَقَالَ بَعْضُهُمْ: حَرَّمَ التَّوْبَةَ عَلَى الْكَافِرِ وَالْمُوَحِّدِ الْمُصِرِّ عِنْدَ الْمَوْتِ أَنْ يَقْبَلَهَا مِنْهُمْ، ثُمَّ نَسَخَ مِنْ ذَلِكَ تَوْبَةَ الْمُوَحِّدِ فَأَطْلَقَهَا لَهُ بِقَوْلِهِ {إِنَّ اللَّهَ لَا يَغْفِرُ أَنْ يُشْرَكَ بِهِ}.

Wa-qāla baʿḍuhum: ḥarrama al-tawbata ʿalā al-kāfiri wa-al-muwaḥḥidi al-muṣirri ʿinda al-mawti ʾan yaqbalahā minhum, thumma nasakha min dhālika tawbata al-muwaḥḥidi fa-ʾaṭlaqahā lahu bi-qawlihi {ʾinna Allāha lā yaghfiru ʾan yushraka bihi}.

Some said: He forbade accepting repentance at death from both the unbeliever and the person who affirms His oneness but persists in sin. He then abrogated this concerning the latter’s repentance, allowing it through His words, ‘God does not forgive associating partners with Him.’

Source pages 471–472

وَقَالَ آخَرُونَ: لَمْ تُنْسَخْ وَلَمْ يُرِدِ اللَّهُ عَزَّ وَجَلَّ بِهَا إِلَّا وَقْتَ الْغَرْغَرَةِ وَهُوَ وَقْتُ مُعَايَنَةِ الرُّسُلِ، فَلَا تَوْبَةَ مَقْبُولَةً بِإِيجَابِ الْمَغْفِرَةِ لِأَنَّهُ قَدْ عَايَنَ وَآمَنَ الْكَافِرُ وَتَابَ الْمُوَحِّدُ الْمُصِرُّ ضَرُورَةً بِمَا عَايَنَ مِنْ أَعْلَامِ الْآخِرَةِ،

Wa-qāla ʾākharūna: lam tunsakh wa-lam yuridi Allāhu ʿazza wa-jalla bihā ʾillā waqta al-ghargharati wa-huwa waqtu muʿāyanati al-rusuli, fa-lā tawbata maqbūlatan bi-ʾījābi al-maghfirati li-ʾannahu qad ʿāyana wa-ʾāmana al-kāfiru wa-tāba al-muwaḥḥidu al-muṣirru ḍarūratan bimā ʿāyana min ʾaʿlāmi al-ʾākhirati,

Others said: It was not abrogated. God, mighty and majestic, intended only the moment of the death rattle, when the messengers are seen directly. At that point repentance is not accepted with a binding promise of forgiveness, because the person has already seen: the unbeliever believes and the persistent monotheist repents under the compulsion of what he has witnessed of the signs of the hereafter.

Source page 472

فَارْتَفَعَتِ الْمِحْنَةُ وَزَالَ الْبَلْوَى وَالِاخْتِبَارُ، وَالتَّوْبَةُ مَبْسُوطَةٌ لِضَمَانِ الْمَغْفِرَةِ لِكُلِّ مُذْنِبٍ كَافِرٍ أَوْ مُؤْمِنٍ مَا لَمْ يُغَرْغِرْ.

fa-irtafaʿati al-miḥnatu wa-zāla al-balwā wa-al-ikhtibāru, wa-al-tawbatu mabsūṭatun li-ḍamāni al-maghfirati li-kulli mudhnibin kāfirin ʾaw muʾminin mā lam yugharghir.

The ordeal has ended, and trial and testing have ceased. Repentance remains open, with forgiveness guaranteed, to every sinner, unbeliever or believer, until the death rattle begins.

وَقَدْ رُوِيَ عَنِ النَّبِيِّ عَلَيْهِ السَّلَامُ قَالَ: التَّوْبَةُ مَقْبُولَةٌ مَا لَمْ يُغَرْغِرْ فَإِذَا غَرْغَرَ لَمْ تُقْبَلْ مَغْفِرَةٌ، وَرُوِيَ إِنْ تَابَ قَبْلَ مَوْتِهِ بِفُوَاقِ نَاقَةٍ، يَعْنِي مَا بَيْنَ الْحَلْبَتَيْنِ.

Wa-qad ruwiya ʿani al-nabiyyi ʿalayhi al-salāmu qāla: al-tawbatu maqbūlatun mā lam yugharghir fa-ʾidhā gharghara lam tuqbal maghfiratun, wa-ruwiya ʾin tāba qabla mawtihi bi-fuwāqi nāqatin, yaʿnī mā bayna al-ḥalbatayni.

It has been related from the Prophet, peace be upon him, that he said: ‘Repentance is accepted until the death rattle begins; once it begins, forgiveness is not accepted’ [the last expression is as printed]. It is also related: ‘If he repents before his death by the interval between two milkings of a she-camel,’ meaning the time between the two milkings.

وَرُوِيَ عَنْ إِبْرَاهِيمَ: مَا لَمْ يُؤْخَذْ بِكَظَمِهِ، فَالتَّوْبَةُ مَقْبُولَةٌ مَا لَمْ يُغَرْغِرْ، فَإِذَا غَرْغَرَ لَمْ يُغْفَرْ لِلْكَافِرِ ذُنُوبُهُ إِذَا تَابَ فِي ذَلِكَ الْوَقْتِ وَلَمْ تُقْبَلِ التَّوْبَةُ مِنَ الْمُوَحِّدِ لِضَمَانِ الْمَغْفِرَةِ،

Wa-ruwiya ʿan ʾIbrāhīma: mā lam yuʾkhadh bi-kaẓamihi, fa-al-tawbatu maqbūlatun mā lam yugharghir, fa-ʾidhā gharghara lam yughfar li-al-kāfiri dhunūbuhu ʾidhā tāba fī dhālika al-waqti wa-lam tuqbali al-tawbatu mina al-muwaḥḥidi li-ḍamāni al-maghfirati,

It is related from Ibrāhīm: ‘Until he is seized by the throat.’ Repentance is accepted until the death rattle begins. Once it begins, an unbeliever’s sins are not forgiven if he repents at that time, while the monotheist’s repentance is not accepted with forgiveness guaranteed.

وَكَانَ كَمَنْ مَاتَ مِنَ الْمُوَحِّدِينَ وَلَمْ يَتُبْ، فَأَرْجَاهُ اللَّهُ لِلْمَغْفِرَةِ إِنْ شَاءَ رَحِمَهُ بِفَضْلِهِ أَوْ يُعَذِّبُهُ بِمَا اسْتَحَقَّ وَوَجَبَ لَهُ بِعَدْلِهِ.

wa-kāna ka-man māta mina al-muwaḥḥidīna wa-lam yatub, fa-ʾarjāhu Allāhu li-al-maghfirati ʾin shāʾa raḥimahu bi-faḍlihi ʾaw yuʿadhdhibuhu bimā istaḥaqqa wa-wajaba lahu bi-ʿadlihi.

He is like a monotheist who dies without repenting: God leaves him awaiting forgiveness, showing him mercy by His bounty if He wills, or punishing him with what he has deserved and what His justice requires.

وَكَذَلِكَ قَوْلُهُ {وَإِنِّي لَغَفَّارٌ لِمَنْ تَابَ} فَقَالَ بَعْضُهُمْ: نَسَخَ ذَلِكَ فِي آخِرِ الزَّمَانِ إِذَا طَلَعَتِ الشَّمْسُ مِنْ مَغْرِبِهَا، فَقَالَ {لَا يَنْفَعُ نَفْسًا إِيمَانُهَا} (الْآيَةَ).

Wa-ka-dhālika qawluhu {wa-ʾinnī la-ghaffārun li-man tāba} fa-qāla baʿḍuhum: nasakha dhālika fī ʾākhiri al-zamāni ʾidhā ṭalaʿati al-shamsu min maghribihā, fa-qāla {lā yanfaʿu nafsan ʾīmānuhā} (al-ʾāyata).

Likewise His saying, ‘I am indeed ever forgiving toward whoever repents.’ Some said that He abrogates this at the end of time, when the sun rises from the west, saying, ‘A soul’s faith will not benefit it’ (the rest of the verse).

Source page 473

وَقَالَ بَعْضُهُمْ: إِنَّمَا أَرَادَ الْكَافِرِينَ لَا الْمُؤْمِنِينَ.

Wa-qāla baʿḍuhum: ʾinnamā ʾarāda al-kāfirīna lā al-muʾminīna.

Others said that He meant only unbelievers, not believers.

الْبَابُ الْخَامِسَ عَشَرَ: وَمِمَّا اخْتَلَفُوا أَنَّهُ مَنْسُوخٌ وَلَا يَجُوزُ عِنْدَ أَهْلِ النَّظَرِ أَنْ يَكُونَ الْكِتَابُ وَالسُّنَّةُ مَنْسُوخًا، مِنْ ذَلِكَ قَوْلُهُ عَزَّ وَجَلَّ {إِنَّكُمْ وَمَا تَعْبُدُونَ مِنْ دُونِ اللَّهِ حَصَبُ جَهَنَّمَ أَنْتُمْ لَهَا وَارِدُونَ}.

Al-bābu al-khāmisa ʿashara: wa-mimmā ikhtalafū ʾannahu mansūkhun wa-lā yajūzu ʿinda ʾahli al-naẓari ʾan yakūna al-kitābu wa-al-sunnatu mansūkhan, min dhālika qawluhu ʿazza wa-jalla {ʾinnakum wa-mā taʿbudūna min dūni Allāhi ḥaṣabu jahannama ʾantum lahā wāridūna}.

The fifteenth category concerns passages they disputed as abrogated, although those who examine the matter do not admit that the Book and the Sunna can be abrogated in this way. An example is what He, mighty and majestic, says: ‘You and what you worship besides God are fuel for Hell; you will enter it.’

شُرَيْحٌ عَنِ الْكَلْبِيِّ أَنَّهُ قَالَ: نَسَخَتْهَا {إِنَّ الَّذِينَ سَبَقَتْ لَهُمْ مِنَّا الْحُسْنَى أُولَئِكَ عَنْهَا مُبْعَدُونَ} وَهَذَا لَا يَحِلُّ لِأَحَدٍ أَنْ يَظُنَّهُ دُونَ أَنْ يَقْطَعَ بِهِ، أَنَّ اللَّهَ (جَلَّ) ذِكْرُهُ إِنَّمَا عَنَى فِي الْآيَةِ الْأُولَى عَذَابَ الْمَلَائِكَةِ وَعِيسَى وَغَيْرِهِ مِنْ أَوْلِيَائِهِ فَأَخْبَرَ عِبَادَهُ أَنْ يُعَذِّبَهُمْ ثُمَّ نَسَخَ، مِنْ ذَلِكَ خَصْلَتَيْنِ:

Shurayḥun ʿani al-Kalbiyyi ʾannahu qāla: nasakhat-hā {ʾinna alladhīna sabaqat lahum minnā al-ḥusnā ʾulāʾika ʿanhā mubʿadūna} wa-hādhā lā yaḥillu li-ʾaḥadin ʾan yaẓunnahu dūna ʾan yaqṭaʿa bihi, ʾanna Allāha (jalla) dhikruhu ʾinnamā ʿanā fī al-ʾāyati al-ʾūlā ʿadhāba al-malāʾikati wa-ʿĪsā wa-ghayrihi min ʾawliyāʾihi fa-ʾakhbara ʿibādahu ʾan yuʿadhdhibahum thumma nasakha, min dhālika khaṣlatayni:

Shurayḥ relates from al-Kalbī that he said: It was abrogated by ‘Those for whom the finest promise has already gone forth from Us will be kept far from it.’ No one may even suppose this, let alone assert it with certainty: that God, (glorious) is His remembrance, intended in the first verse to punish the angels, Jesus, and His other friends, informing His servants that He would punish them and then abrogating it. Concerning this there are ‘two points’ [the printed transition is irregular]:

إِحْدَاهُمَا أَنَّ اللَّهَ جَلَّ ذِكْرُهُ لَمْ يُرِدْ عَذَابَ أَوْلِيَائِهِ قَطُّ بِذَلِكَ لِأَنَّهُ مَا زَالَ يُرِيدُ أَنْ لَا يُعَذِّبَهُمْ.

ʾIḥdāhumā ʾanna Allāha jalla dhikruhu lam yurid ʿadhāba ʾawliyāʾihi qaṭṭu bi-dhālika li-ʾannahu mā zāla yurīdu ʾan lā yuʿadhdhibahum.

The first is that God, glorious is His remembrance, never intended by this to punish His friends, since He has always willed not to punish them.

Source pages 473–474

وَالثَّانِيَةُ أَنَّهُ كَانَ تَقَدَّمَ مِنَ اللَّهِ عَزَّ وَجَلَّ فِي الْمَسِيحِ وَالْمَلَائِكَةِ وَفِي عُزَيْرٍ أَخْبَارٌ أَنَّهُمْ مِنْ أَهْلِ الْجَنَّةِ قَبْلَ نُزُولِ هَذِهِ الْآيَةِ وَلَا جَائِزٌ أَنْ يُكَذِّبَ اللَّهُ عَزَّ وَجَلَّ خَبَرَهُ الْأَوَّلَ.

Wa-al-thāniyatu ʾannahu kāna taqaddama mina Allāhi ʿazza wa-jalla fī al-Masīḥi wa-al-malāʾikati wa-fī ʿUzayrin ʾakhbārun ʾannahum min ʾahli al-jannati qabla nuzūli hādhihi al-ʾāyati wa-lā jāʾizun ʾan yukadhdhiba Allāhu ʿazza wa-jalla khabarahu al-ʾawwala.

The second is that, before this verse was revealed, reports had already come from God, mighty and majestic, concerning the Messiah, the angels, and ʿUzayr, stating that they belonged to the Garden. God, mighty and majestic, cannot contradict His earlier report.

Source page 474

وَإِنَّمَا حَاجَّ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ابْنُ الزِّبَعْرَى لَمَّا عَلِمَ أَنَّ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَدْ أُنْزِلَ عَلَيْهِ قَبْلَ ذَلِكَ فِي الْمَلَائِكَةِ وَالْمَسِيحِ وَعُزَيْرٍ أَنَّهُمْ أَوْلِيَاؤُهُ فَأَرَادَ أَنْ يُكَذِّبَ النَّبِيَّ عَلَيْهِ السَّلَامُ.

Wa-ʾinnamā ḥājja al-nabiyya ṣallā Allāhu ʿalayhi wa-sallama Ibnu al-Zibaʿrā lammā ʿalima ʾanna al-nabiyya ṣallā Allāhu ʿalayhi wa-sallama qad ʾunzila ʿalayhi qabla dhālika fī al-malāʾikati wa-al-Masīḥi wa-ʿUzayrin ʾannahum ʾawliyāʾuhu fa-ʾarāda ʾan yukadhdhiba al-nabiyya ʿalayhi al-salāmu.

Ibn al-Zibaʿrā disputed with the Prophet, may God bless him and grant him peace, only because he knew that the Prophet, may God bless him and grant him peace, had already received revelation that the angels, the Messiah, and ʿUzayr were God’s friends. He wanted to prove the Prophet, peace be upon him, false.

وَلَمْ يَتَقَدَّمْ مِنَ اللَّهِ جَلَّ ذِكْرُهُ فِي الْمَسِيحِ وَالْمَلَائِكَةِ أَخْبَارٌ فِي أَوْلِيَائِهِ مَا كَانَ اللَّهُ لِيُخْبِرَ بِعَذَابِهِمْ ثُمَّ نَسْخِهِ بِقَوْلِهِ {إِنَّ الَّذِينَ سَبَقَتْ لَهُمْ مِنَّا الْحُسْنَى}.

Wa-lam yataqaddam mina Allāhi jalla dhikruhu fī al-Masīḥi wa-al-malāʾikati ʾakhbārun fī ʾawliyāʾihi mā kāna Allāhu li-yukhbira bi-ʿadhābihim thumma naskhihi bi-qawlihi {ʾinna alladhīna sabaqat lahum minnā al-ḥusnā}.

‘No reports had previously come from God, glorious is His remembrance, concerning the Messiah and the angels among His friends’ [the printed clause conflicts with the preceding account]. God would not report their punishment and then its abrogation through His saying, ‘Those for whom the finest promise has already gone forth from Us.’

فَمَنْ زَعَمَ أَنَّ اللَّهَ جَلَّ ذِكْرُهُ نَسَخَ خَبَرَهُ فَقَدْ وَصَفَ اللَّهَ سُبْحَانَهُ بِالْكَذِبِ.

Fa-man zaʿama ʾanna Allāha jalla dhikruhu nasakha khabarahu fa-qad waṣafa Allāha subḥānahu bi-al-kadhibi.

Whoever claims that God, glorious is His remembrance, abrogated His report has attributed lying to God, glory be to Him.

وَقَوْلُهُ فِي الْمَلَائِكَةِ قَوْلُ اللَّهِ جَلَّ وَعَزَّ {وَيَسْتَغْفِرُونَ لِمَنْ فِي الْأَرْضِ} ثُمَّ نَسَخَهَا {فَاغْفِرْ لِلَّذِينَ تَابُوا وَاتَّبَعُوا سَبِيلَكَ} فَزَعَمَ أَنَّ الْمَلَائِكَةَ اسْتَغْفَرَتْ أَوَّلًا لِلْمُشْرِكِينَ

Wa-qawluhu fī al-malāʾikati qawlu Allāhi jalla wa-ʿazza {wa-yastaghfirūna li-man fī al-ʾarḍi} thumma nasakhahā {fa-ighfir li-alladhīna tābū wa-ittabaʿū sabīlaka} fa-zaʿama ʾanna al-malāʾikata istaghfarat ʾawwalan li-al-mushrikīna

There is also his claim about the angels: that God’s words, glorious and mighty is He, ‘They seek forgiveness for those on earth,’ were then abrogated by ‘Forgive those who repent and follow Your way.’ He thus claimed that the angels initially sought forgiveness for the idolaters.

Source pages 474–475

وَهَذَا كَذِبٌ لِأَنَّ اللَّهَ جَلَّ وَعَزَّ يَقُولُ {وَلَا يَشْفَعُونَ إِلَّا لِمَنِ ارْتَضَى} وَلَمْ يَكُنِ الْمَلَائِكَةُ يَشْفَعُونَ لِمَنْ فِي الْأَرْضِ مِمَّنْ قَدْ عَلِمُوا أَنَّ اللَّهَ لَا يَغْفِرُ لَهُ أَبَدًا.

wa-hādhā kadhibun li-ʾanna Allāha jalla wa-ʿazza yaqūlu {wa-lā yashfaʿūna ʾillā li-mani irtaḍā} wa-lam yakuni al-malāʾikatu yashfaʿūna li-man fī al-ʾarḍi mimman qad ʿalimū ʾanna Allāha lā yaghfiru lahu ʾabadan.

This is false, for God, glorious and mighty is He, says, ‘They intercede only for those He approves.’ The angels did not intercede for people on earth whom they knew God would never forgive.

Source page 475

وَقَوْلُهُ عَزَّ وَجَلَّ {لَا أَسْأَلُكُمْ عَلَيْهِ أَجْرًا} (الْآيَةَ) وَ {قُلْ مَا سَأَلْتُكُمْ مِنْ أَجْرٍ} نَسَخَتْهَا {قُلْ لَا أَسْأَلُكُمْ عَلَيْهِ أَجْرًا} (الْآيَةَ)، قَدْ أَجِدُ اللَّهَ عَزَّ وَجَلَّ اسْتَثْنَى لَهُمُ الْمَوَدَّةَ،

Wa-qawluhu ʿazza wa-jalla {lā ʾasʾalukum ʿalayhi ʾajran} (al-ʾāyata) wa {qul mā saʾaltukum min ʾajrin} nasakhat-hā {qul lā ʾasʾalukum ʿalayhi ʾajran} (al-ʾāyata), qad ʾajidu Allāha ʿazza wa-jalla istathnā lahumu al-mawaddata,

There is also the claim that His words, mighty and majestic is He, ‘I ask you no payment for it’ (the rest of the verse), and ‘Say: Whatever payment I have asked of you,’ were abrogated by ‘Say: I ask you no payment for it’ (the rest of the verse). I do find [reading uncertain] that God, mighty and majestic, excepted affection for them.

وَأَعُوذُ بِاللَّهِ أَنْ يَكُونَ اللَّهُ جَلَّ ذِكْرُهُ أَرَادَ أَنَّ الْمَوَدَّةَ فِي الْقُرْبَى أَجْرٌ لَهُ عَلَى دُعَائِهِ إِلَيْهِ، وَلَكِنْ قَوْلُهُ {قُلْ لَا أَسْأَلُكُمْ عَلَيْهِ أَجْرًا} مُنْقَطِعٌ ثُمَّ اسْتَأْنَفَ، هَذَا تُسَمِّيهِ (الْعَرَبُ) اسْتِثْنَاءَ الْخُلْفِ وَإِنَّمَا هُوَ اسْتِئْنَافٌ.

wa-ʾaʿūdhu bi-Allāhi ʾan yakūna Allāhu jalla dhikruhu ʾarāda ʾanna al-mawaddata fī al-qurbā ʾajrun lahu ʿalā duʿāʾihi ʾilayhi, wa-lākin qawluhu {qul lā ʾasʾalukum ʿalayhi ʾajran} munqaṭiʿun thumma istaʾnafa, hādhā tusammīhi (al-ʿarabu) istithnāʾa al-khulfi wa-ʾinnamā huwa istiʾnāfun.

Yet I seek refuge in God from the idea that God, glorious is His remembrance, intended affection for kin to be payment for the Prophet’s calling people to Him. Rather, ‘Say: I ask you no payment for it’ ends there, and He begins a fresh statement. This is what (the Arabs) call an exception of a different kind; it is actually a fresh statement.

وَمَنْ ذَهَبَ إِلَى مَوَدَّةِ الْقَرَابَةِ فَأَرَادَ أَنْ يُذَكِّرَهُمْ حَقَّ الرَّحِمِ فَلَا يُؤْذَى.

Wa-man dhahaba ʾilā mawaddati al-qarābati fa-ʾarāda ʾan yudhakkirahum ḥaqqa al-raḥimi fa-lā yuʾdhā.

Those who interpret it as affection for kin mean that he reminds them of the claim of kinship, so that he will not be harmed.

وَمَنْ ذَهَبَ (إِلَى الْمَوَدَّةِ فِي الدِّينِ فَأَرَادَ) أَنْ يَوَدُّوا اللَّهَ بِطَاعَتِهِ.

Wa-man dhahaba (ʾilā al-mawaddati fī al-dīni fa-ʾarāda) ʾan yawaddū Allāha bi-ṭāʿatihi.

Those who interpret it (as affection in religion mean) that they should love God by obeying Him.

Source page 476

بَابُ التَّقْدِيمِ وَالتَّأْخِيرِ:

Bābu al-taqdīmi wa-al-taʾkhīri:

Chapter on advancing and postponing words [printed heading; authorial status uncertain]

وَمِمَّا كَلَّمَ اللَّهُ جَلَّ ذِكْرُهُ بِهِ عِبَادَهُ مُقَدَّمٌ وَمُؤَخَّرٌ لِأَنَّ الْعَرَبَ قَدْ كَانَتْ تَفْعَلُ ذَلِكَ فِي تَرَاجُعِهَا بَيْنَهَا وَمُخَاطَبَتِهَا قَبْلَ أَنْ يَنْزِلَ الْكِتَابُ عَلَى نَبِيِّهِ عَلَيْهِ السَّلَامُ.

Wa-mimmā kallama Allāhu jalla dhikruhu bihi ʿibādahu muqaddamun wa-muʾakhkharun li-ʾanna al-ʿaraba qad kānat tafʿalu dhālika fī tarājuʿihā baynahā wa-mukhāṭabatihā qabla ʾan yanzila al-kitābu ʿalā nabiyyihi ʿalayhi al-salāmu.

Some of what God, glorious is His remembrance, addressed to His servants places words earlier or later than their logical sequence. The Arabs had already done this in their exchanges and conversation before the Book came down to His Prophet, peace be upon him.

فَمِنْ ذَلِكَ قَوْلُهُ عَزَّ وَجَلَّ {فَكَيْفَ كَانَ عَذَابِي وَنُذُرِ} فَبَدَأَ بِالْعَذَابِ قَبْلَ النُّذُرِ وَكَانَ قَبْلَ الْعَذَابِ لِأَنَّ اللَّهَ جَلَّ اسْمُهُ يَقُولُ {وَمَا أَهْلَكْنَا مِنْ قَرْيَةٍ إِلَّا لَهَا مُنْذِرُونَ ذِكْرَى}.

Fa-min dhālika qawluhu ʿazza wa-jalla {fa-kayfa kāna ʿadhābī wa-nudhuri} fa-badaʾa bi-al-ʿadhābi qabla al-nudhuri wa-kāna qabla al-ʿadhābi li-ʾanna Allāha jalla ismuhu yaqūlu {wa-mā ʾahlaknā min qaryatin ʾillā lahā mundhirūna dhikrā}.

One example is what He, mighty and majestic, says: ‘How were My punishment and warnings?’ He begins with punishment before warnings, though the warning came before the punishment. For God, glorious is His name, says: ‘We destroyed no town without its having warners, as a reminder.’

وَقَالَ فِي عِقَابِ الْأُمَمِ {فَانْظُرْ كَيْفَ كَانَ عَاقِبَةُ الْمُنْذَرِينَ} فَأَخْبَرَ أَنَّهُمْ أُنْذِرُوا فَلَمَّا كَذَّبُوا كَانَ آخِرُ أَمْرِهِمُ الْعَذَابَ وَقَالَ تَعَالَى {فَسَاءَ صَبَاحُ الْمُنْذَرِينَ} غَيْرَ أَنَّ الْعَذَابَ صَبَّحَهُمْ بِمَا نَقَمَهُمْ إِذْ أُنْذِرُوا فَلَمْ يُؤْمِنُوا وَإِنْ كَانَ قَدْ قَدَّمَ فِي التَّنْزِيلِ الْعَذَابَ قَبْلَ النُّذُرِ فَإِنَّهُ بَدَأَ فَأَخْبَرَ أَنَّهُ أَنْذَرَهُمْ قَبْلَ أَنْ يُعَذِّبَهُمْ.

Wa-qāla fī ʿiqābi al-ʾumami {fa-unẓur kayfa kāna ʿāqibatu al-mundharīna} fa-ʾakhbara ʾannahum ʾundhirū fa-lammā kadhdhabū kāna ʾākhiru ʾamrihimu al-ʿadhāba wa-qāla taʿālā {fa-sāʾa ṣabāḥu al-mundharīna} ghayra ʾanna al-ʿadhāba ṣabbaḥahum bimā naqamahum ʾidh ʾundhirū fa-lam yuʾminū wa-ʾin kāna qad qaddama fī al-tanzīli al-ʿadhāba qabla al-nudhuri fa-ʾinnahu badaʾa fa-ʾakhbara ʾannahu ʾandharahum qabla ʾan yuʿadhdhibahum.

He says concerning the punishment of nations: ‘See what became of those who were warned.’ He states that they were warned, and when they rejected the message, their final outcome was punishment. He Most High says: ‘Evil was the morning of those who had been warned.’ The punishment overtook them in the morning through His retribution [the printed construction is difficult], because they had been warned but did not believe. Even though the revelation places punishment before warnings, He first states that He warned them before punishing them.

Source pages 476–477

ثُمَّ قَالَ فِي عَقِبِ ذَلِكَ {فَكَيْفَ كَانَ عَذَابِي وَنُذُرِ} فَقَالَ {كَذَّبَتْ قَوْمُ لُوطٍ بِالنُّذُرِ} {كَذَّبَتْ ثَمُودُ} {كَذَّبَتْ قَوْمُ لُوطٍ الْمُرْسَلِينَ} وَقَالَ {وَلَقَدْ جَاءَ آلَ فِرْعَوْنَ النُّذُرُ كَذَّبُوا بِآيَاتِنَا كُلِّهَا فَأَخَذْنَاهُمْ أَخْذَ عَزِيزٍ مُقْتَدِرٍ} وَقَالَ {فَكَيْفَ كَانَ عَذَابِي وَنُذُرِ} وَقَالَ عَزَّ وَجَلَّ {وَمَا كُنَّا مُعَذِّبِينَ حَتَّى نَبْعَثَ رَسُولًا}.

Thumma qāla fī ʿaqibi dhālika {fa-kayfa kāna ʿadhābī wa-nudhuri} fa-qāla {kadhdhabat qawmu Lūṭin bi-al-nudhuri} {kadhdhabat Thamūdu} {kadhdhabat qawmu Lūṭin al-mursalīna} wa-qāla {wa-la-qad jāʾa ʾāla Firʿawna al-nudhuru kadhdhabū bi-ʾāyātinā kullihā fa-ʾakhadhnāhum ʾakhdha ʿazīzin muqtadirin} wa-qāla {fa-kayfa kāna ʿadhābī wa-nudhuri} wa-qāla ʿazza wa-jalla {wa-mā kunnā muʿadhdhibīna ḥattā nabʿatha rasūlan}.

Then He says after that: ‘How were My punishment and warnings?’ He says: ‘Lot’s people rejected the warnings’; ‘Thamūd rejected’; ‘Lot’s people rejected the messengers.’ He says: ‘Warnings came to Pharaoh’s people. They rejected all Our signs, so We seized them with the seizure of One mighty and fully powerful.’ He says: ‘How were My punishment and warnings?’ And He, mighty and majestic, says: ‘We do not punish until We send a messenger.’

Source page 477

وَمِنْ ذَلِكَ قَوْلُهُ تَعَالَى {مِنْ بَعْدِ وَصِيَّةٍ يُوصِي بِهَا أَوْ دَيْنٍ} فَبَدَأَ فِي التَّنْزِيلِ بِالْوَصِيَّةِ قَبْلَ الدَّيْنِ وَقَضَى النَّبِيُّ عَلَيْهِ السَّلَامُ بِالدَّيْنِ قَبْلَ الْوَصِيَّةِ.

Wa-min dhālika qawluhu taʿālā {min baʿdi waṣiyyatin yūṣī bihā ʾaw daynin} fa-badaʾa fī al-tanzīli bi-al-waṣiyyati qabla al-dayni wa-qaḍā al-nabiyyu ʿalayhi al-salāmu bi-al-dayni qabla al-waṣiyyati.

Another example is what He Most High says: ‘After any bequest he makes or debt.’ In the revelation He mentions the bequest before the debt, while the Prophet, peace be upon him, ruled that debt takes precedence over a bequest.

وَالْأُمَّةُ مُجْمِعَةٌ أَلَّا وَصِيَّةَ إِلَّا فِيمَا فَضَلَ مِنْ بَعْدِ قَضَاءِ الدَّيْنِ وَكَذَلِكَ رُوِيَ عَنْ عَلِيِّ بْنِ ابْنِ طَالِبٍ رَضِيَ اللَّهُ عَنْهُ أَنَّهُ قَالَ: إِنَّكُمْ تَقْرَءُونَ {مِنْ بَعْدِ وَصِيَّةٍ يُوصِي بِهَا أَوْ دَيْنٍ} وَإِنَّ النَّبِيَّ عَلَيْهِ السَّلَامُ قَضَى بِالدَّيْنِ قَبْلَ الْوَصِيَّةِ.

Wa-al-ʾummatu mujmiʿatun ʾallā waṣiyyata ʾillā fīmā faḍala min baʿdi qaḍāʾi al-dayni wa-ka-dhālika ruwiya ʿan ʿAliyyi bni ibni Ṭālibin raḍiya Allāhu ʿanhu ʾannahu qāla: ʾinnakum taqraʾūna {min baʿdi waṣiyyatin yūṣī bihā ʾaw daynin} wa-ʾinna al-nabiyya ʿalayhi al-salāmu qaḍā bi-al-dayni qabla al-waṣiyyati.

The community agrees that a bequest applies only to what remains after the debt is paid. It is likewise related from ‘ʿAlī son of the son of Ṭālib’ [the patronymic is defective as printed], may God be pleased with him, that he said: You recite, ‘After any bequest he makes or debt,’ yet the Prophet, peace be upon him, ruled that debt takes precedence over a bequest.

Source pages 477–478

وَلَوْلَا سُنَّةُ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ لَكَانَ عَلَى الْعِبَادِ أَنْ يَبْدَءُوا بِمَا بَدَأَ اللَّهُ بِهِ الْوَصِيَّةِ قَبْلَ الدَّيْنِ كَمَا قَالَ {ارْكَعُوا وَاسْجُدُوا}.

Wa-lawlā sunnatu rasūli Allāhi ṣallā Allāhu ʿalayhi wa-sallama la-kāna ʿalā al-ʿibādi ʾan yabdaʾū bimā badaʾa Allāhu bihi al-waṣiyyati qabla al-dayni ka-mā qāla {irkaʿū wa-usjudū}.

Were it not for the practice of God’s Messenger, may God bless him and grant him peace, the servants would have to begin with what God began with: the bequest before the debt, just as He says, ‘Bow and prostrate.’

Source page 478

وَقَالَ عَزَّ وَجَلَّ {إِنَّ الصَّفَا وَالْمَرْوَةَ مِنْ شَعَائِرِ اللَّهِ} فَقَالَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: نَبْدَأُ بِمَا بَدَأَ اللَّهُ بِهِ ثُمَّ قَامَ عَلَى الصَّفَا.

Wa-qāla ʿazza wa-jalla {ʾinna al-Ṣafā wa-al-Marwata min shaʿāʾiri Allāhi} fa-qāla al-nabiyyu ṣallā Allāhu ʿalayhi wa-sallama: nabdaʾu bimā badaʾa Allāhu bihi thumma qāma ʿalā al-Ṣafā.

He, mighty and majestic, says: ‘Al-Ṣafā and al-Marwa are among God’s sacred landmarks.’ The Prophet, may God bless him and grant him peace, said, ‘We begin with what God began with,’ and then stood on al-Ṣafā.

وَكَذَلِكَ قَوْلُهُ عَزَّ وَجَلَّ {يَا أَيُّهَا النَّبِيُّ حَسْبُكَ اللَّهُ وَمَنِ اتَّبَعَكَ مِنَ الْمُؤْمِنِينَ} فَقُرِئَ فِي ظَاهِرِ التَّنْزِيلِ أَنَّ اللَّهَ حَسْبُهُ وَالْمُؤْمِنِينَ وَإِنَّمَا حَسْبُكَ اللَّهُ وَحَسْبُ مَنِ اتَّبَعَكَ مِنَ الْمُؤْمِنِينَ اللَّهُ.

Wa-ka-dhālika qawluhu ʿazza wa-jalla {yā ʾayyuhā al-nabiyyu ḥasbuka Allāhu wa-mani ittabaʿaka mina al-muʾminīna} fa-quriʾa fī ẓāhiri al-tanzīli ʾanna Allāha ḥasbuhu wa-al-muʾminīna wa-ʾinnamā ḥasbuka Allāhu wa-ḥasbu mani ittabaʿaka mina al-muʾminīna Allāhu.

Likewise, what He, mighty and majestic, says: ‘O Prophet, God is sufficient for you, and those believers who follow you.’ The surface order of the revelation has been read as saying that God and the believers are sufficient for him. The meaning is instead: God is sufficient for you, and God is sufficient for those believers who follow you.

وَكَذَلِكَ {وَاللَّهُ وَرَسُولُهُ أَحَقُّ أَنْ يُرْضُوهُ} مَعْنَى يُرْضُوا رَسُولَهُ.

Wa-ka-dhālika {wa-Allāhu wa-rasūluhu ʾaḥaqqu ʾan yurḍūhu} maʿnā yurḍū rasūlahu.

Likewise, ‘God and His Messenger are more deserving that they please Him,’ meaning that they please His Messenger.

Source pages 478–479

وَكَذَلِكَ {إِذَا زُلْزِلَتِ الْأَرْضُ زِلْزَالَهَا وَأَخْرَجَتِ الْأَرْضُ أَثْقَالَهَا وَقَالَ الْإِنْسَانُ مَا لَهَا} وَلَمْ يُبِنْ مَا أَرَادَ بِقَوْلِهِ {مَا لَهَا} وَلَا أَبَانَ مَا أُصِيبَ بِهِ وَإِنَّمَا هُوَ فِي ظَاهِرِ التِّلَاوَةِ وَقَالَ الْإِنْسَانُ يَوْمَئِذٍ مَالَهَا تُحَدِّثُ أَخْبَارَهَا قِيلَ لَهُ إِنَّ رَبَّكَ أَوْحَى لَهَا.

Wa-ka-dhālika {ʾidhā zulzilati al-ʾarḍu zilzālahā wa-ʾakhrajati al-ʾarḍu ʾathqālahā wa-qāla al-ʾinsānu mā lahā} wa-lam yubin mā ʾarāda bi-qawlihi {mā lahā} wa-lā ʾabāna mā ʾuṣība bihi wa-ʾinnamā huwa fī ẓāhiri al-tilāwati wa-qāla al-ʾinsānu yawmaʾidhin mālahā tuḥaddithu ʾakhbārahā qīla lahu ʾinna rabbaka ʾawḥā lahā.

Likewise, ‘When the earth is shaken with its shaking, and the earth brings out its burdens, and the human being says, “What is wrong with it?”’ He did not explain what He intended by ‘What is wrong with it?’ or make clear what had befallen the speaker. In the apparent recitation it is: ‘And the human being said that day, “What is wrong with it?” It tells its news.’ He is told: ‘Your Lord has revealed to it.’

Source page 479

وَهُوَ كَقَوْلِ الْقَائِلِ: قَالَ فُلَانٌ مَالَكَ يَوْمَئِذٍ وَإِنَّمَا يُرِيدُ قَالَ فُلَانٌ يَوْمَئِذٍ مَالَكَ وَهُوَ تَقْدِيمٌ وَتَأْخِيرٌ وَفِي بَعْضِهِ إِضْمَارٌ وَهُوَ قِيلَ {بِأَنَّ رَبَّكَ أَوْحَى لَهَا}.

Wa-huwa ka-qawli al-qāʾili: qāla fulānun mālaka yawmaʾidhin wa-ʾinnamā yurīdu qāla fulānun yawmaʾidhin mālaka wa-huwa taqdīmun wa-taʾkhīrun wa-fī baʿḍihi ʾiḍmārun wa-huwa qīla {bi-ʾanna rabbaka ʾawḥā lahā}.

It is like someone saying, ‘So-and-so said, “What is wrong with you?” that day,’ when he means, ‘So-and-so said that day, “What is wrong with you?”’ This involves advancing and postponing words. Part of it also involves an ellipsis: ‘It was said: “Because your Lord revealed to it.”’

وَقَوْلُهُ عَزَّ وَجَلَّ {سَمَّاعُونَ لِلْكَذِبِ سَمَّاعُونَ لِقَوْمٍ آخَرِينَ لَمْ يَأْتُوكَ}.

Wa-qawluhu ʿazza wa-jalla {sammāʿūna li-al-kadhibi sammāʿūna li-qawmin ʾākharīna lam yaʾtūka}.

And what He, mighty and majestic, says: ‘Eager listeners to lies, listening for other people who have not come to you.’

وَمِنْ ذَلِكَ قَوْلُهُ عَزَّ وَجَلَّ {وَلَوْلَا فَضْلُ اللَّهِ عَلَيْكُمْ وَرَحْمَتُهُ لَاتَّبَعْتُمُ الشَّيْطَانَ} وَإِنَّمَا مَعْنَاهُ {وَإِذَا جَاءَهُمْ أَمْرٌ مِنَ الْأَمْنِ أَوِ الْخَوْفِ أَذَاعُوا بِهِ إِلَّا قَلِيلًا} إِلَى قَوْلِهِ {لَعَلِمَهُ الَّذِينَ يَسْتَنْبِطُونَهُ مِنْهُمْ وَلَوْلَا فَضْلُ اللَّهِ عَلَيْكُمْ وَرَحْمَتُهُ لَاتَّبَعْتُمُ الشَّيْطَانَ إِلَّا قَلِيلًا فَقَاتِلْ فِي سَبِيلِ اللَّهِ لَا تُكَلَّفُ إِلَّا نَفْسَكَ}.

Wa-min dhālika qawluhu ʿazza wa-jalla {wa-lawlā faḍlu Allāhi ʿalaykum wa-raḥmatuhu la-ittabaʿtumu al-shayṭāna} wa-ʾinnamā maʿnāhu {wa-ʾidhā jāʾahum ʾamrun mina al-ʾamni ʾawi al-khawfi ʾadhāʿū bihi ʾillā qalīlan} ʾilā qawlihi {la-ʿalimahu alladhīna yastanbiṭūnahu minhum wa-lawlā faḍlu Allāhi ʿalaykum wa-raḥmatuhu la-ittabaʿtumu al-shayṭāna ʾillā qalīlan fa-qātil fī sabīli Allāhi lā tukallafu ʾillā nafsaka}.

Another example is what He, mighty and majestic, says: ‘Were it not for God’s bounty and mercy toward you, you would have followed Satan.’ Its meaning is: ‘When news of safety or fear reaches them, they broadcast it, except for a few,’ through His saying, ‘Those among them who can draw conclusions from it would know it. Were it not for God’s bounty and mercy toward you, you would have followed Satan, except for a few. So fight in God’s way; you are responsible only for yourself.’ [The source places ‘except for a few’ in the proposed rearrangement and repeats it in the resumed quotation.]

Source pages 479–480

وَكَذَلِكَ قَوْلُهُ {وَإِنَّ مِنْكُمْ لَمَنْ لَيُبَطِّئَنَّ فَإِنْ أَصَابَتْكُمْ مُصِيبَةٌ قَالَ قَدْ أَنْعَمَ اللَّهُ عَلَيَّ إِذْ لَمْ أَكُنْ مَعَهُمْ شَهِيدًا وَلَئِنْ أَصَابَكُمْ فَضْلٌ مِنَ اللَّهِ لَيَقُولَنَّ كَأَنْ لَمْ يَكُنْ بَيْنَكُمْ وَبَيْنَهُ مَوَدَّةٌ يَا لَيْتَنِي كُنْتُ مَعَهُمْ فَأَفُوزَ فَوْزًا عَظِيمًا}.

Wa-ka-dhālika qawluhu {wa-ʾinna minkum la-man la-yubaṭṭiʾanna fa-ʾin ʾaṣābatkum muṣībatun qāla qad ʾanʿama Allāhu ʿalayya ʾidh lam ʾakun maʿahum shahīdan wa-la-ʾin ʾaṣābakum faḍlun mina Allāhi la-yaqūlanna ka-ʾan lam yakun baynakum wa-baynahu mawaddatun yā laytanī kuntu maʿahum fa-ʾafūza fawzan ʿaẓīman}.

Likewise His saying: ‘Among you is someone who will certainly hold back. If a calamity befalls you, he says, “God has favored me, since I was not there with them.” But if a bounty from God comes to you, he will surely say, as though there had been no affection between you and him, “If only I had been with them, so that I might have achieved a great success!”’

Source page 480

فَهَذَا مُقَدَّمٌ وَمُؤَخَّرٌ وَإِنَّمَا مَعْنَاهُ وَلَئِنْ أَصَابَتْكُمْ مُصِيبَةٌ لَيَقُولَنَّ قَدْ أَنْعَمَ اللَّهُ عَلَيَّ إِذْ لَمْ أَكُنْ مَعَهُمْ شَهِيدًا كَأَنْ لَمْ تَكُنْ بَيْنَكُمْ وَبَيْنَهُ مَوَدَّةٌ حِينَ قَالَ هَذَا الْقَوْلَ وَلَئِنْ أَصَابَكُمْ فَضْلٌ مِنَ اللَّهِ لَيَقُولَنَّ يَا لَيْتَنِي كُنْتُ مَعَهُمْ فَأَفُوزَ فَوْزًا عَظِيمًا.

Fa-hādhā muqaddamun wa-muʾakhkharun wa-ʾinnamā maʿnāhu wa-la-ʾin ʾaṣābatkum muṣībatun la-yaqūlanna qad ʾanʿama Allāhu ʿalayya ʾidh lam ʾakun maʿahum shahīdan ka-ʾan lam takun baynakum wa-baynahu mawaddatun ḥīna qāla hādhā al-qawla wa-la-ʾin ʾaṣābakum faḍlun mina Allāhi la-yaqūlanna yā laytanī kuntu maʿahum fa-ʾafūza fawzan ʿaẓīman.

This places words earlier and later than their logical order. Its meaning is: If a calamity befalls you, he will surely say, ‘God has favored me, since I was not there with them,’ as though there had been no affection between you and him when he said this. But if a bounty from God comes to you, he will surely say, ‘If only I had been with them, so that I might have achieved a great success!’

وَكَذَلِكَ قَوْلُهُ {إِنَّهُ مِنْ سُلَيْمَانَ وَإِنَّهُ بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ} قَالَ هُوَ أَعْلَمُ بِاللَّهِ عَزَّ وَجَلَّ مِنْ أَنْ يَبْدَأَ بِاسْمِ سُلَيْمَانَ قَبْلَ اسْمِ اللَّهِ عَزَّ وَجَلَّ

Wa-ka-dhālika qawluhu {ʾinnahu min Sulaymāna wa-ʾinnahu bi-smi Allāhi al-Raḥmāni al-Raḥīmi} qāla huwa ʾaʿlamu bi-Allāhi ʿazza wa-jalla min ʾan yabdaʾa bi-ismi Sulaymāna qabla ismi Allāhi ʿazza wa-jalla

Likewise His saying: ‘It is from Solomon, and it is: In the name of God, the All-Merciful, the Ever-Merciful.’ He said: Solomon knows God, mighty and majestic, too well to begin with Solomon’s name before the name of God, mighty and majestic.

وَإِنَّمَا مَعْنَاهُ الْكِتَابُ جَاءَنِي مِنْ سُلَيْمَانَ وَإِنَّهُ بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ فَأَخْبَرَتْ مِمَّنِ الْكِتَابُ وَأَنَّ أَوَّلَ صَدْرِ الْكِتَابِ بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ بَدَأَ بِاسْمِ اللَّهِ عَزَّ وَجَلَّ قَبْلَ اسْمِهِ.

wa-ʾinnamā maʿnāhu al-kitābu jāʾanī min Sulaymāna wa-ʾinnahu bi-smi Allāhi al-Raḥmāni al-Raḥīmi fa-ʾakhbarat mimmani al-kitābu wa-ʾanna ʾawwala ṣadri al-kitābi bi-smi Allāhi al-Raḥmāni al-Raḥīmi badaʾa bi-ismi Allāhi ʿazza wa-jalla qabla ismihi.

Its meaning is: The letter came to me from Solomon, and it is: ‘In the name of God, the All-Merciful, the Ever-Merciful.’ She told them whom the letter was from and that its opening began, ‘In the name of God, the All-Merciful, the Ever-Merciful.’ He began with the name of God, mighty and majestic, before his own name.

وَقَدْ كَانَ النَّبِيُّ عَلَيْهِ السَّلَامُ أَوَّلًا يَكْتُبُ بِاسْمِكَ اللَّهُمَّ فَلَمَّا نَزَلَتْ {إِنَّهُ مِنْ سُلَيْمَانَ وَإِنَّهُ بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ} فَكَتَبَ النَّبِيُّ عَلَيْهِ السَّلَامُ بَعْدَ ذَلِكَ فَبَدَأَ بِاسْمِ اللَّهِ عَزَّ وَجَلَّ فَدَلَّ بِذَلِكَ أَنَّهُ اتَّبَعَ مَا أَخْبَرَ (اللَّهُ) عَنْ سُلَيْمَانَ

Wa-qad kāna al-nabiyyu ʿalayhi al-salāmu ʾawwalan yaktubu bi-ismika Allāhumma fa-lammā nazalat {ʾinnahu min Sulaymāna wa-ʾinnahu bi-smi Allāhi al-Raḥmāni al-Raḥīmi} fa-kataba al-nabiyyu ʿalayhi al-salāmu baʿda dhālika fa-badaʾa bi-ismi Allāhi ʿazza wa-jalla fa-dalla bi-dhālika ʾannahu ittabaʿa mā ʾakhbara (Allāhu) ʿan Sulaymāna

At first the Prophet, peace be upon him, used to write, ‘In Your name, O God.’ When ‘It is from Solomon, and it is: In the name of God, the All-Merciful, the Ever-Merciful’ was revealed, the Prophet, peace be upon him, thereafter wrote beginning with the name of God, mighty and majestic. This showed that he followed what (God) had related about Solomon.

Source pages 480–481

فَهَذَا دَلِيلُ قَوْلِهِ {إِنَّهُ مِنْ سُلَيْمَانَ} وَإِنَّهُ مُقَدَّمٌ وَمُؤَخَّرٌ لِأَنَّ اللَّهَ عَزَّ وَجَلَّ يَقُولُ لِنَبِيِّهِ عَلَيْهِ السَّلَامُ {فَبِهُدَاهُمُ اقْتَدِهْ}.

fa-hādhā dalīlu qawlihi {ʾinnahu min Sulaymāna} wa-ʾinnahu muqaddamun wa-muʾakhkharun li-ʾanna Allāha ʿazza wa-jalla yaqūlu li-nabiyyihi ʿalayhi al-salāmu {fa-bi-hudāhumu iqtadih}.

It is evidence concerning ‘It is from Solomon’ that its words are advanced and postponed, for God, mighty and majestic, says to His Prophet, peace be upon him: ‘Follow their guidance.’

Source page 481

وَلَمْ تَزَلْ كُتُبُ الْأَئِمَّةِ الْعُدُولِ وَعُلَمَاءِ الْأُمَّةِ إِلَى عَصْرِنَا هَذَا يُبْدَأُ بِاسْمِ اللَّهِ أَوَّلَ كُتُبِهِمْ.

Wa-lam tazal kutubu al-ʾaʾimmati al-ʿudūli wa-ʿulamāʾi al-ʾummati ʾilā ʿaṣrinā hādhā yubdaʾu bi-ismi Allāhi ʾawwala kutubihim.

The letters of upright leaders and the community’s scholars have continued to our own time to begin with God’s name at their opening.

وَكَذَلِكَ قَوْلُهُ عَزَّ وَجَلَّ {لَهُمْ غُرَفٌ مِنْ فَوْقِهَا غُرَفٌ مَبْنِيَّةٌ} مُقَدَّمٌ وَمُؤَخَّرٌ وَإِنَّمَا مَعْنَاهُ لَهُمْ غُرَفٌ مَبْنِيَّةٌ مِنْ فَوْقِهَا غُرَفٌ وَكَذَلِكَ فَسَّرَهَا أَهْلُ التَّفْسِيرِ.

Wa-ka-dhālika qawluhu ʿazza wa-jalla {lahum ghurafun min fawqihā ghurafun mabniyyatun} muqaddamun wa-muʾakhkharun wa-ʾinnamā maʿnāhu lahum ghurafun mabniyyatun min fawqihā ghurafun wa-ka-dhālika fassarahā ʾahlu al-tafsīri.

Likewise, what He, mighty and majestic, says, ‘They will have chambers, above which are chambers built,’ advances and postpones words. Its meaning is: They will have built chambers, above which are chambers. This is how the commentators explained it.

وَكَذَلِكَ قَوْلُهُ عَزَّ وَجَلَّ {أَلَمْ تَرَ أَنَّ اللَّهَ يُزْجِي سَحَابًا ثُمَّ يُؤَلِّفُ بَيْنَهُ ثُمَّ يَجْعَلُهُ رُكَامًا} مُقَدَّمًا وَمُؤَخَّرًا إِنَّمَا هُوَ {أَلَمْ تَرَ أَنَّ اللَّهَ يُزْجِي سَحَابًا ثُمَّ يَجْعَلُهُ رُكَامًا ثُمَّ يُؤَلِّفُ بَيْنَهُ} لِأَنَّ الْأَرْكَامَ لَا تُؤَلَّفُ بِالِاسْتِوَاءِ إِنَّمَا يَجْعَلُ بَعْضَهُ فَوْقَ بَعْضٍ ثُمَّ يَبْسُطُهُ مُؤَلَّفًا.

Wa-ka-dhālika qawluhu ʿazza wa-jalla {ʾa-lam tara ʾanna Allāha yuzjī saḥāban thumma yuʾallifu baynahu thumma yajʿaluhu rukāman} muqaddaman wa-muʾakhkharan ʾinnamā huwa {ʾa-lam tara ʾanna Allāha yuzjī saḥāban thumma yajʿaluhu rukāman thumma yuʾallifu baynahu} li-ʾanna al-ʾarkāma lā tuʾallafu bi-al-istiwāʾi ʾinnamā yajʿalu baʿḍahu fawqa baʿḍin thumma yabsuṭuhu muʾallafan.

Likewise, what He, mighty and majestic, says, ‘Do you not see that God drives clouds, then joins them together, then makes them a mass?’ has words advanced and postponed. It means: ‘Do you not see that God drives clouds, then makes them a mass, then joins them together?’ For masses are not joined on a level plane; He places some above others, then spreads them out joined together.

وَكَذَلِكَ قَوْلُهُ عَزَّ وَجَلَّ {قُلْ هَلْ أُنَبِّئُكُمْ بِشَرٍّ مِنْ ذَلِكَ مَثُوبَةً عِنْدَ اللَّهِ مَنْ لَعَنَهُ اللَّهُ وَغَضِبَ عَلَيْهِ وَجَعَلَ مِنْهُمُ الْقِرَدَةَ وَالْخَنَازِيرَ وَعَبَدَ الطَّاغُوتَ} (الْآيَةَ).

Wa-ka-dhālika qawluhu ʿazza wa-jalla {qul hal ʾunabbiʾukum bi-sharrin min dhālika mathūbatan ʿinda Allāhi man laʿanahu Allāhu wa-ghaḍiba ʿalayhi wa-jaʿala minhumu al-qiradata wa-al-khanāzīra wa-ʿabada al-ṭāghūta} (al-ʾāyata).

Likewise, what He, mighty and majestic, says: ‘Say: Shall I tell you of a worse recompense than that with God? Those whom God has cursed and with whom He is angry, among whom He has made apes and pigs, and those who worship false powers’ (the rest of the verse).

Source page 482

وَكَذَلِكَ {وَرَفَعَ أَبَوَيْهِ عَلَى الْعَرْشِ وَخَرُّوا لَهُ سُجَّدًا} إِنَّمَا مَعْنَاهُ وَخَرُّوا لَهُ سُجَّدًا وَرَفَعَ أَبَوَيْهِ عَلَى الْعَرْشِ إِنَّمَا الْعَرْشُ سَرِيرُ يُوسُفَ عَلَيْهِ السَّلَامُ فَلَمْ يَرْفَعْهُمْ عَلَى السَّرِيرِ ثُمَّ سَجَدُوا لَهُ

Wa-ka-dhālika {wa-rafaʿa ʾabawayhi ʿalā al-ʿarshi wa-kharrū lahu sujjadan} ʾinnamā maʿnāhu wa-kharrū lahu sujjadan wa-rafaʿa ʾabawayhi ʿalā al-ʿarshi ʾinnamā al-ʿarshu sarīru Yūsufa ʿalayhi al-salāmu fa-lam yarfaʿhum ʿalā al-sarīri thumma sajadū lahu

Likewise, ‘He raised his parents onto the throne, and they fell down before him in prostration.’ Its meaning is: They fell down before him in prostration, and he raised his parents onto the throne. The throne is the seat of Joseph, peace be upon him. He did not raise them onto the seat and then have them prostrate before him.

إِنَّمَا سَجَدُوا لَهُ تَحِيَّةً وَإِكْرَامًا لَا عِبَادَةً لَهُ ثُمَّ رَفَعَهُمَا عَلَى سَرِيرِهِ بَعْدَمَا سَجَدُوا لَهُ وَأَجْلَسَهُمْ مَعَهُ عَلَى فِرَاشِهِ كَذَلِكَ فَسَّرَهَا الْمُفَسِّرُونَ.

ʾinnamā sajadū lahu taḥiyyatan wa-ʾikrāman lā ʿibādatan lahu thumma rafaʿahumā ʿalā sarīrihi baʿdamā sajadū lahu wa-ʾajlasahum maʿahu ʿalā firāshihi ka-dhālika fassarahā al-mufassirūna.

They prostrated as a greeting and a mark of honor, not in worship of him. He then raised the two of them onto his seat after they had prostrated, and seated them with him on his couch. This is how the commentators explained it.

وَكَذَلِكَ قَوْلُهُ تَعَالَى {وَلَقَدْ آتَيْنَاكَ سَبْعًا مِنَ الْمَثَانِي وَالْقُرْآنَ الْعَظِيمَ لَا تَمُدَّنَّ عَيْنَيْكَ إِلَى مَا مَتَّعْنَا بِهِ أَزْوَاجًا مِنْهُمْ} (الْآيَةَ).

Wa-ka-dhālika qawluhu taʿālā {wa-la-qad ʾātaynāka sabʿan mina al-mathānī wa-al-Qurʾāna al-ʿaẓīma lā tamuddanna ʿaynayka ʾilā mā mattaʿnā bihi ʾazwājan minhum} (al-ʾāyata).

Likewise, what He Most High says: ‘We have given you seven of the oft-repeated verses and the magnificent Qurʾān. Do not gaze longingly at what We have granted some groups among them to enjoy’ (the rest of the verse).

إِنَّمَا مَعْنَاهُ وَلَقَدْ آتَيْنَاكَ سَبْعًا مِنَ الْمَثَانِي وَالْقُرْآنَ الْعَظِيمَ كَمَا أَنْزَلْنَا عَلَى الْمُقْتَسِمِينَ الَّذِينَ جَعَلُوا الْقُرْآنَ عِضِينَ فَوَرَبِّكَ لَنَسْأَلَنَّهُمْ أَجْمَعِينَ عَمَّا كَانُوا يَعْمَلُونَ لَا تَمُدَّنَّ عَيْنَيْكَ إِلَى مَا مَتَّعْنَا بِهِ أَزْوَاجًا مِنْهُمْ وَلَا تَحْزَنْ عَلَيْهِمْ وَأَخْفِضْ جَنَاحَكَ لِلْمُؤْمِنِينَ وَقُلْ إِنِّي أَنَا النَّذِيرُ الْمُبِينُ فَاصْدَعْ بِمَا تُؤْمَرُ وَأَعْرِضْ عَنِ الْمُشْرِكِينَ.

ʾInnamā maʿnāhu wa-la-qad ʾātaynāka sabʿan mina al-mathānī wa-al-Qurʾāna al-ʿaẓīma ka-mā ʾanzalnā ʿalā al-muqtasimīna alladhīna jaʿalū al-Qurʾāna ʿiḍīna fa-wa-rabbika la-nasʾalannahum ʾajmaʿīna ʿammā kānū yaʿmalūna lā tamuddanna ʿaynayka ʾilā mā mattaʿnā bihi ʾazwājan minhum wa-lā taḥzan ʿalayhim wa-ʾakhfiḍ janāḥaka li-al-muʾminīna wa-qul ʾinnī ʾanā al-nadhīru al-mubīnu fa-iṣdaʿ bimā tuʾmaru wa-ʾaʿriḍ ʿani al-mushrikīna.

Its meaning is: We have given you seven of the oft-repeated verses and the magnificent Qurʾān, just as We sent down upon those who divided it, those who made the Qurʾān into fragments. By your Lord, We shall question them all about what they used to do. Do not gaze longingly at what We have granted some groups among them to enjoy, and do not grieve over them. Lower your wing to the believers and say, ‘I am the clear warner.’ Proclaim what you are commanded, and turn away from the idolaters.

Source pages 482–483

وَكَذَلِكَ قَوْلُهُ سُبْحَانَهُ {وَبَرَزُوا لِلَّهِ الْوَاحِدِ الْقَهَّارِ وَتَرَى الْمُجْرِمِينَ يَوْمَئِذٍ مُقَرَّنِينَ فِي الْأَصْفَادِ} إِنَّمَا مَعْنَاهُ وَبَرَزُوا لِلَّهِ الْوَاحِدِ الْقَهَّارِ لِيَجْزِيَ اللَّهُ كُلَّ نَفْسٍ بِمَا كَسَبَتْ إِنَّ اللَّهَ سَرِيعُ الْحِسَابِ وَتَرَى الْمُجْرِمِينَ يَوْمَئِذٍ مُقَرَّنِينَ فِي الْأَصْفَادِ سَرَابِيلُهُمْ مِنْ قَطِرَانٍ (الْآيَةَ).

Wa-ka-dhālika qawluhu subḥānahu {wa-barazū li-Allāhi al-wāḥidi al-qahhāri wa-tarā al-mujrimīna yawmaʾidhin muqarranīna fī al-ʾaṣfādi} ʾinnamā maʿnāhu wa-barazū li-Allāhi al-wāḥidi al-qahhāri li-yajziya Allāhu kulla nafsin bimā kasabat ʾinna Allāha sarīʿu al-ḥisābi wa-tarā al-mujrimīna yawmaʾidhin muqarranīna fī al-ʾaṣfādi sarābīluhum min qaṭirānin (al-ʾāyata).

Likewise, what He, glory be to Him, says: ‘They will stand forth before God, the One, the Overpowering, and you will see the guilty that day bound together in fetters.’ Its meaning is: They will stand forth before God, the One, the Overpowering, so that God may repay every soul for what it has earned; God is swift in reckoning. You will see the guilty that day bound together in fetters, their garments made of pitch (the rest of the verse).

Source page 483

وَكَذَلِكَ قَوْلُهُ {سَيُؤْتِينَا اللَّهُ مِنْ فَضْلِهِ وَرَسُولُهُ} إِنَّمَا مَعْنَاهُ سَيُؤْتِينَا اللَّهُ مِنْ فَضْلِهِ وَيُؤْتِينَا رَسُولُهُ مِنْ فَضْلِهِ فَالْفَضْلُ لِلَّهِ وَحْدَهُ.

Wa-ka-dhālika qawluhu {sa-yuʾtīnā Allāhu min faḍlihi wa-rasūluhu} ʾinnamā maʿnāhu sa-yuʾtīnā Allāhu min faḍlihi wa-yuʾtīnā rasūluhu min faḍlihi fa-al-faḍlu li-Allāhi waḥdahu.

Likewise His saying: ‘God will give us of His bounty, and His Messenger.’ Its meaning is: God will give us of His bounty, and His Messenger will give us of His bounty, for the bounty belongs to God alone.

وَكَقَوْلِهِ {إِذَا قُمْتُمْ إِلَى الصَّلَاةِ فَاغْسِلُوا وُجُوهَكُمْ} إِنَّمَا مَعْنَاهُ أَنْ يَغْسِلُوا وُجُوهَهُمْ قَبْلَ أَنْ يَقُومُوا إِلَى الصَّلَاةِ ثُمَّ يَقُومُوا إِلَيْهَا فَقَالَ بَعْضُهُمْ يَعْنِي إِذَا قُمْتُمْ مِنَ النَّوْمِ.

Wa-ka-qawlihi {ʾidhā qumtum ʾilā al-ṣalāti fa-ighsilū wujūhakum} ʾinnamā maʿnāhu ʾan yaghsilū wujūhahum qabla ʾan yaqūmū ʾilā al-ṣalāti thumma yaqūmū ʾilayhā fa-qāla baʿḍuhum yaʿnī ʾidhā qumtum mina al-nawmi.

And His saying: ‘When you rise for prayer, wash your faces.’ Its meaning is that they wash their faces before rising for prayer, then rise for it. Some said that it means, ‘When you rise from sleep.’

وَقَالَ عَزَّ وَجَلَّ {فَاهْدُوهُمْ إِلَى صِرَاطِ الْجَحِيمِ} إِنَّمَا مَعْنَاهُ وَقِفُوهُمْ إِنَّهُمْ مَسْئُولُونَ ثُمَّ اهْدُوهُمْ إِلَى صِرَاطِ الْجَحِيمِ.

Wa-qāla ʿazza wa-jalla {fa-ihdūhum ʾilā ṣirāṭi al-jaḥīmi} ʾinnamā maʿnāhu wa-qifūhum ʾinnahum masʾūlūna thumma ihdūhum ʾilā ṣirāṭi al-jaḥīmi.

He, mighty and majestic, says: ‘Guide them to the path of Hell.’ Its meaning is: Halt them, for they must be questioned; then guide them to the path of Hell.

Source pages 483–484

وَكَذَلِكَ {فَإِذَا قَرَأْتَ الْقُرْآنَ فَاسْتَعِذْ بِاللَّهِ مِنَ الشَّيْطَانِ الرَّجِيمِ} مُقَدَّمٌ وَمُؤَخَّرٌ إِنَّمَا هُوَ فَاسْتَعِذْ بِاللَّهِ وَاقْرَإِ الْقُرْآنَ فَكَانَ مَعْنَاهُ فَإِذَا اسْتَعَذْتَ بِاللَّهِ فَاقْرَأِ الْقُرْآنَ الْمَعْنَى مِنَ اللَّهِ جَلَّ ثَنَاؤُهُ إِذَا أَرَدْتَ أَنْ تَقْرَأَ فَاسْتَعِذْ قَبْلَ أَنْ تَقْرَأَ فَقَدَّمَ الْقِرَاءَةَ قَبْلَ الِاسْتِعَاذَةِ.

Wa-ka-dhālika {fa-ʾidhā qaraʾta al-Qurʾāna fa-istaʿidh bi-Allāhi mina al-shayṭāni al-rajīmi} muqaddamun wa-muʾakhkharun ʾinnamā huwa fa-istaʿidh bi-Allāhi wa-iqraʾi al-Qurʾāna fa-kāna maʿnāhu fa-ʾidhā istaʿadhta bi-Allāhi fa-iqraʾi al-Qurʾāna al-maʿnā mina Allāhi jalla thanāʾuhu ʾidhā ʾaradta ʾan taqraʾa fa-istaʿidh qabla ʾan taqraʾa fa-qaddama al-qirāʾata qabla al-istiʿādhati.

Likewise, ‘When you recite the Qurʾān, seek refuge in God from Satan the accursed,’ advances and postpones words. It means: Seek refuge in God and recite the Qurʾān. The meaning is thus: When you have sought refuge in God, recite the Qurʾān. What God, glorious is His praise, intends is: When you wish to recite, seek refuge before you recite. He placed recitation before seeking refuge.

Source page 484

وَقَوْلُهُ {قُلْ لَوْ أَنْتُمْ تَمْلِكُونَ خَزَائِنَ رَحْمَةِ رَبِّي} مُقَدَّمٌ وَمُؤَخَّرٌ وَإِنَّمَا هُوَ فِي الْمَعْنَى وَلَوْ تَمْلِكُونَ أَنْتُمْ خَزَائِنَ رَحْمَةِ رَبِّي.

Wa-qawluhu {qul law ʾantum tamlikūna khazāʾina raḥmati rabbī} muqaddamun wa-muʾakhkharun wa-ʾinnamā huwa fī al-maʿnā wa-law tamlikūna ʾantum khazāʾina raḥmati rabbī.

His saying, ‘Say: If you possessed the treasuries of my Lord’s mercy,’ advances and postpones words. Its logical order is: If possessed, you did, the treasuries of my Lord’s mercy [placing the verb before ‘you’].

وَقَوْلُهُ {نَأْتِ بِخَيْرٍ مِنْهَا أَوْ مِثْلِهَا} مُقَدَّمٌ نَأْتِ مِنْهَا بِخَيْرٍ.

Wa-qawluhu {naʾti bi-khayrin minhā ʾaw mithlihā} muqaddamun naʾti minhā bi-khayrin.

His saying, ‘We bring something better than it, or its like,’ advances words: ‘We bring, than it, something better’ [placing ‘than it’ before ‘something better’].

وَقَوْلُهُ {فَاذْهَبْ أَنْتَ وَرَبُّكَ فَقَاتِلَا} مَعْنَاهُ اذْهَبْ أَنْتَ فَقَاتِلْ وَيُعِينُكَ رَبُّكَ وَلَمْ يَعْنُوا أَنْ يَذْهَبَ اللَّهُ فَيُقَاتِلَ وَلَوْ كَانَ ذَلِكَ مَعْنَاهُ كَفَرُوا.

Wa-qawluhu {fa-idh-hab ʾanta wa-rabbuka fa-qātilā} maʿnāhu idh-hab ʾanta fa-qātil wa-yuʿīnuka rabbuka wa-lam yaʿnū ʾan yadh-haba Allāhu fa-yuqātila wa-law kāna dhālika maʿnāhu kafarū.

His saying, ‘Go, you and your Lord, and fight,’ means: Go yourself and fight, and your Lord will help you. They did not mean that God should go and fight. Had that been what they meant, they would have disbelieved.

وَقَوْلُهُ {مَنْ قَتَلَ نَفْسًا بِغَيْرِ نَفْسٍ أَوْ فَسَادٍ فِي الْأَرْضِ} مَعْنَاهُ بِغَيْرِ فَسَادٍ.

Wa-qawluhu {man qatala nafsan bi-ghayri nafsin ʾaw fasādin fī al-ʾarḍi} maʿnāhu bi-ghayri fasādin.

His saying, ‘Whoever kills a person without a life being taken or corruption in the land,’ means: without corruption [extending the force of ‘without’ to the second term].

Source pages 484–485

وَقَوْلُهُ {فَرِيقًا كَذَّبُوا وَفَرِيقًا يَقْتُلُونَ} مَعْنَاهُ وَفَرِيقًا يَقْتُلُونَ فَرِيقًا كِلَا الْكَلِمَتَيْنِ مُقَدَّمَةٌ مُؤَخَّرَةٌ.

Wa-qawluhu {farīqan kadhdhabū wa-farīqan yaqtulūna} maʿnāhu wa-farīqan yaqtulūna farīqan kilā al-kalimatayni muqaddamatun muʾakhkharatun.

His saying, ‘One group they rejected, and another they kill,’ means: ‘And a group they kill, a group’ [the printed rearrangement is defective]. Both expressions have words advanced and postponed.

Source page 485

{ثُمَّ الَّذِينَ كَفَرُوا بِرَبِّهِمْ يَعْدِلُونَ} مَعْنَاهُ يَعْدِلُونَ بِرَبِّهِمْ.

{Thumma alladhīna kafarū bi-rabbihim yaʿdilūna} maʿnāhu yaʿdilūna bi-rabbihim.

‘Yet those who disbelieve set equals to their Lord,’ meaning: they set equals to their Lord [placing ‘to their Lord’ after the verb].

{وَأَجَلٌ مُسَمًّى عِنْدَهُ} مُؤَخَّرَةٌ وَعِنْدَهُ أَجَلٌ مُسَمًّى.

{Wa-ʾajalun musamman ʿindahu} muʾakhkharatun wa-ʿindahu ʾajalun musamman.

‘And an appointed term is with Him’ has words postponed: ‘And with Him is an appointed term.’

وَقَوْلُهُ تَعَالَى {وَعِظْهُمْ وَقُلْ لَهُمْ فِي أَنْفُسِهِمْ قَوْلًا بَلِيغًا} وَإِنَّمَا مَعْنَاهُ وَعِظْهُمْ فِي أَنْفُسِهِمْ وَقُلْ لَهُمْ قَوْلًا بَلِيغًا.

Wa-qawluhu taʿālā {wa-ʿiẓhum wa-qul lahum fī ʾanfusihim qawlan balīghan} wa-ʾinnamā maʿnāhu wa-ʿiẓhum fī ʾanfusihim wa-qul lahum qawlan balīghan.

What He Most High says, ‘Admonish them and speak to them concerning themselves with penetrating words,’ means: Admonish them concerning themselves and speak penetrating words to them.

وَقَوْلُهُ {خُلِقَ الْإِنْسَانُ مِنْ عَجَلٍ} مَعْنَاهُ خُلِقَ الْعَجَلُ مِنَ الْإِنْسَانِ وَهِيَ الْعَجَلَةُ لِأَنَّ آدَمَ عَلَيْهِ السَّلَامُ أَرَادَ أَنْ يَقُومَ قَبْلَ أَنْ تَصِيرَ الرُّوحُ إِلَى رِجْلَيْهِ فَقَالَ جَلَّ ثَنَاؤُهُ {خُلِقَ الْإِنْسَانُ مِنْ عَجَلٍ} لِأَنَّ الْعَجَلَ فِعْلُ الْإِنْسَانِ بَعْدَمَا خُلِقَ وَكَذَلِكَ قَوْلُهُ {وَكَانَ الْإِنْسَانُ عَجُولًا}.

Wa-qawluhu {khuliqa al-ʾinsānu min ʿajalin} maʿnāhu khuliqa al-ʿajalu mina al-ʾinsāni wa-hiya al-ʿajalatu li-ʾanna ʾĀdama ʿalayhi al-salāmu ʾarāda ʾan yaqūma qabla ʾan taṣīra al-rūḥu ʾilā rijlayhi fa-qāla jalla thanāʾuhu {khuliqa al-ʾinsānu min ʿajalin} li-ʾanna al-ʿajala fiʿlu al-ʾinsāni baʿdamā khuliqa wa-ka-dhālika qawluhu {wa-kāna al-ʾinsānu ʿajūlan}.

His saying, ‘The human being was created of haste,’ means: Haste was created from the human being. This means hurrying, for Adam, peace be upon him, wanted to stand before the spirit had reached his feet. So He, glorious is His praise, said, ‘The human being was created of haste,’ because haste is a human action after being created. Likewise His saying, ‘The human being is hasty.’

وَكَذَلِكَ قَوْلُهُ تَعَالَى {مَا إِنَّ مَفَاتِحَهُ لَتَنُوءُ بِالْعُصْبَةِ} إِنَّمَا هُوَ أَنَّ الْعُصْبَةَ لَتَنُوءُ بِمَفَاتِحِهِ.

Wa-ka-dhālika qawluhu taʿālā {mā ʾinna mafātiḥahu la-tanūʾu bi-al-ʿuṣbati} ʾinnamā huwa ʾanna al-ʿuṣbata la-tanūʾu bi-mafātiḥihi.

Likewise, what He Most High says, ‘That whose keys would weigh down a band of men,’ means: The band of men would stagger under its keys.

Source page 486

وَقَوْلُهُ {فَمَا أَصْبَرَهُمْ عَلَى النَّارِ} مَعْنَاهُ فَمَا الَّذِي صَبَّرَهُمْ عَلَى النَّارِ ...

Wa-qawluhu {fa-mā ʾaṣbarahum ʿalā al-nāri} maʿnāhu fa-mā alladhī ṣabbarahum ʿalā al-nāri ...

His saying, ‘How enduring they are of the Fire!’ means: What has made them endure the Fire? …

وَقَوْلُهُ {يَضْرِبُونَ وُجُوهَهُمْ وَأَدْبَارَهُمْ وَذُوقُوا عَذَابَ الْحَرِيقِ} مَعْنَاهُ وَنَقُولُ ذُوقُوا عَذَابَ الْحَرِيقِ.

Wa-qawluhu {yaḍribūna wujūhahum wa-ʾadbārahum wa-dhūqū ʿadhāba al-ḥarīqi} maʿnāhu wa-naqūlu dhūqū ʿadhāba al-ḥarīqi.

His saying, ‘They strike their faces and backs, and “Taste the punishment of burning,”’ means: And We say, ‘Taste the punishment of burning.’

وَكَذَلِكَ قَوْلُهُ {نَاكِسُو رُؤُوسِهِمْ عِنْدَ رَبِّهِمْ رَبَّنَا أَبْصَرْنَا وَسَمِعْنَا} مَعْنَاهُ يَقُولُونَ رَبَّنَا أَبْصَرْنَا وَسَمِعْنَا.

Wa-ka-dhālika qawluhu {nākisū ruʾūsihim ʿinda rabbihim rabbanā ʾabṣarnā wa-samiʿnā} maʿnāhu yaqūlūna rabbanā ʾabṣarnā wa-samiʿnā.

Likewise His saying, ‘Their heads bowed before their Lord: “Our Lord, we have seen and heard,”’ means: They say, ‘Our Lord, we have seen and heard.’

وَقَالَ {وَاسْأَلْ مَنْ أَرْسَلْنَا} إِنَّمَا هُوَ وَاسْأَلْ مَنْ أَرْسَلْنَا إِلَيْهِمْ مِنْ قَبْلِكَ.

Wa-qāla {wa-isʾal man ʾarsalnā} ʾinnamā huwa wa-isʾal man ʾarsalnā ʾilayhim min qablika.

He says, ‘Ask those whom We sent,’ meaning: Ask those to whom We sent before you.

وَقَوْلُهُ {إِلَّا مَنْ شَاءَ أَنْ يَتَّخِذَ إِلَى رَبِّهِ سَبِيلًا} مُضْمَرٌ مَعْنَاهُ إِلَّا أَنَّهُ مَنْ شَاءَ أَنْ يَتَّخِذَ.

Wa-qawluhu {ʾillā man shāʾa ʾan yattakhidha ʾilā rabbihi sabīlan} muḍmarun maʿnāhu ʾillā ʾannahu man shāʾa ʾan yattakhidha.

His saying, ‘Except whoever wishes to take a way to his Lord,’ contains an ellipsis. Its meaning is: ‘Except that whoever wishes to take…’ [the explanatory phrase stops here in the print].

وَقَوْلُهُ {فَإِنَّهُمْ عَدُوٌّ لِي إِلَّا رَبَّ الْعَالَمِينَ} لَا عَدُوٌّ لِي؟!

Wa-qawluhu {fa-ʾinnahum ʿaduwwun lī ʾillā rabba al-ʿālamīna} lā ʿaduwwun lī?!

His saying, ‘They are enemies to me, except the Lord of all worlds’: ‘not an enemy to me?!’ [the printed explanation is incomplete].

Source page 487

وَقَوْلُهُ {مَا كَانَ يَنْبَغِي لَنَا} مُقَدَّمٌ مُؤَخَّرٌ مَا كَانَ لَنَا يَنْبَغِي.

Wa-qawluhu {mā kāna yanbaghī lanā} muqaddamun muʾakhkharun mā kāna lanā yanbaghī.

His saying, ‘It was not fitting for us,’ advances and postpones words: ‘It was not for us fitting.’

وَقَوْلُهُ {وَغَرَابِيبُ سُودٌ} مُقَدَّمٌ وَمُؤَخَّرٌ سُودٌ غَرَابِيبُ لِأَنَّهُ يُقَالُ أَسْوَدُ غِرْبِيبٌ.

Wa-qawluhu {wa-gharābību sūdun} muqaddamun wa-muʾakhkharun sūdun gharābību li-ʾannahu yuqālu ʾaswadu ghirbībun.

His saying, ‘And intensely black, black,’ advances and postpones words: ‘Black, intensely black,’ for one says, ‘Black, intensely black.’

بَابُ الْإِضْمَارِ:

Bābu al-ʾiḍmāri:

Chapter on ellipsis [printed heading; authorial status uncertain]

وَقَالَ أَبُو عَبْدِ اللَّهِ: وَمِنْ كَلَامِ اللَّهِ عَزَّ وَجَلَّ {وَأُشْرِبُوا فِي قُلُوبِهِمُ الْعِجْلَ بِكُفْرِهِمْ} وَإِنَّمَا هُوَ حُبُّ الْعِجْلِ.

Wa-qāla ʾAbū ʿAbdi Allāhi: wa-min kalāmi Allāhi ʿazza wa-jalla {wa-ʾushribū fī qulūbihimu al-ʿijla bikufrihim} wa-ʾinnamā huwa ḥubbu al-ʿijli.

Abū ʿAbd Allāh said: Among the words of God, mighty and majestic, are: ‘Because of their disbelief, they were made to drink the calf into their hearts.’ What is meant is love of the calf.

وَكَذَلِكَ قَوْلُهُ {فَأَمَّا الَّذِينَ اسْوَدَّتْ وُجُوهُهُمْ أَكَفَرْتُمْ} إِنَّمَا هُوَ فَيَقُولُ لَهُمْ: أَكَفَرْتُمْ بَعْدَ إِيمَانِكُمْ؟

Wa-ka-dhālika qawluhu {fa-ʾammā alladhīna iswaddat wujūhuhum ʾakafartum} ʾinnamā huwa fa-yaqūlu lahum: ʾakafartum baʿda ʾīmānikum?

Likewise His words: ‘As for those whose faces have darkened: Did you disbelieve?’ The meaning is: He says to them, ‘Did you disbelieve after your faith?’

وَقَوْلُهُ {وَاسْأَلِ الْقَرْيَةَ}: أَهْلَ الْقَرْيَةِ، وَاسْأَلْ {الْعِيرَ}: أَصْحَابَ الْعِيرِ، {وَكَمْ مِنْ قَرْيَةٍ}.

Wa-qawluhu {wa-isʾali al-qaryata}: ʾahla al-qaryati, wa-isʾal {al-ʿīra}: ʾaṣḥāba al-ʿīri, {wa-kam min qaryatin}.

And His words ‘Ask the town’: the people of the town; and ask ‘the caravan’: the people of the caravan. Also, ‘How many a town.’

Source page 488

وَمِنْ كَلَامِ اللَّهِ عَزَّ وَجَلَّ الشَّيْءُ مُسَمًّى بِاسْمٍ يُشْبِهُهُ لَا بِاسْمِهِ، وَالْعَرَبُ تَفْعَلُ ذَلِكَ، كَقَوْلِهِ تَعَالَى {كَمَثَلِ الَّذِي يَنْعِقُ بِمَا لَا يَسْمَعُ إِلَّا دُعَاءً وَنِدَاءً} فَأَرَادَ الْمَنْعُوقَ وَهِيَ الْغَنَمُ، فَسَمَّى النَّاعِقَ وَهُوَ الصَّائِحُ بِالْغَنَمِ.

Wa-min kalāmi Allāhi ʿazza wa-jalla al-shayʾu musamman bi-ismin yushbihuhu lā bi-ismihi, wa-al-ʿarabu tafʿalu dhālika, ka-qawlihi taʿālā {ka-mathali alladhī yanʿiqu bimā lā yasmaʿu ʾillā duʿāʾan wa-nidāʾan} fa-ʾarāda al-manʿūqa wa-hiya al-ghanamu, fa-sammā al-nāʿiqa wa-huwa al-ṣāʾiḥu bi-al-ghanami.

Another feature of the speech of God, mighty and majestic, is naming a thing with a name resembling it rather than its own name. The Arabs do this, as in His words, exalted is He: ‘Like one who calls to what hears nothing but a call and a cry.’ He means what is called to, namely the sheep, yet names the caller, the one who shouts to the sheep.

وَمِنَ الْحُرُوفِ زَوَائِدُ، فَمِنْ ذَلِكَ {غَيْرِ الْمَغْضُوبِ عَلَيْهِمْ وَلَا الضَّالِّينَ} إِنَّمَا مَعْنَاهُ غَيْرِ الْمَغْضُوبِ عَلَيْهِمْ وَالضَّالِّينَ، وَكَذَلِكَ قَوْلُهُ {خَلَقَكُمْ وَالَّذِينَ مِنْ قَبْلِكُمْ} مِنْ زَائِدَةٌ، إِنَّمَا هُوَ وَالَّذِينَ قَبْلَكُمْ.

Wa-mina al-ḥurūfi zawāʾidu, fa-min dhālika {ghayri al-maghḍūbi ʿalayhim wa-lā al-ḍāllīna} ʾinnamā maʿnāhu ghayri al-maghḍūbi ʿalayhim wa-al-ḍāllīna, wa-ka-dhālika qawluhu {khalaqakum wa-alladhīna min qablikum} min zāʾidatun, ʾinnamā huwa wa-alladhīna qablakum.

Some particles are additional. One example is ‘Other than those who incur anger, nor those who go astray.’ Its meaning is simply ‘Other than those who incur anger and those who go astray.’ Likewise, in ‘He created you and those before you,’ min is additional; the sense is simply ‘and those before you.’

وَكَذَلِكَ قَوْلُهُ {مَا مَنَعَكَ أَلَّا تَسْجُدَ إِذْ أَمَرْتُكَ} مَعْنَاهُ مَا مَنَعَكَ أَنْ تَسْجُدَ، لَا مِنَ الزَّوَائِدِ، تَأْكِيدٌ لَا نَفْيٌ.

Wa-ka-dhālika qawluhu {mā manaʿaka ʾallā tasjuda ʾidh ʾamartuka} maʿnāhu mā manaʿaka ʾan tasjuda, lā mina al-zawāʾidi, taʾkīdun lā nafyun.

Likewise His words: ‘What prevented you from not prostrating when I commanded you?’ The meaning is ‘What prevented you from prostrating?’ Lā is one of the additional particles, serving to emphasize rather than negate.

وَكَذَلِكَ {مَا نَهَاكُمَا رَبُّكُمَا} مَعْنَاهُ (إِلَّا كَرَاهِيَةَ) أَنْ. تَقُولُ الْعَرَبُ: مَا عِنْدَكَ نَفْعٌ وَلَا دَفْعٌ.

Wa-ka-dhālika {mā nahākumā rabbukumā} maʿnāhu (ʾillā karāhiyata) ʾan. Taqūlu al-ʿarabu: mā ʿindaka nafʿun wa-lā dafʿun.

Likewise, ‘Your Lord did not forbid you both’: its meaning is ‘(except from a dislike) that…’ [the printed explanation breaks off here]. The Arabs say, ‘You offer neither benefit nor protection.’

Source page 489

وَقَوْلُهُ تَعَالَى {إِنَّ اللَّهَ لَا يَسْتَحْيِي أَنْ يَضْرِبَ مَثَلًا مَا بَعُوضَةً فَمَا فَوْقَهَا} إِنَّمَا مَعْنَاهُ أَنْ يَضْرِبَ مَثَلًا بَعُوضَةً، فَزَادَ قَوْلَهُ مَا تَوْكِيدًا.

Wa-qawluhu taʿālā {ʾinna Allāha lā yastaḥyī ʾan yaḍriba mathalan mā baʿūḍatan fa-mā fawqahā} ʾinnamā maʿnāhu ʾan yaḍriba mathalan baʿūḍatan, fa-zāda qawlahu mā tawkīdan.

And His words, exalted is He: ‘God is not ashamed to set forth a comparison, a mosquito or something beyond it.’ The meaning is simply to set forth a mosquito as a comparison; He adds mā for emphasis.

وَكَذَلِكَ قَوْلُهُ {فَبِمَا نَقْضِهِمْ}: مَا زَائِدَةٌ، مَعْنَاهُ فَبِنَقْضِهِمْ مِيثَاقَهُمْ.

Wa-ka-dhālika qawluhu {fa-bimā naqḍihim}: mā zāʾidatun, maʿnāhu fa-binaqḍihim mīthāqahum.

Likewise, in His words ‘So, because of their breaking,’ mā is additional; the meaning is ‘because of their breaking their covenant.’

وَكَذَلِكَ قَوْلُهُ {لَهُ مُعَقِّبَاتٌ مِنْ بَيْنِ يَدَيْهِ وَمِنْ خَلْفِهِ يَحْفَظُونَهُ مِنْ أَمْرِ اللَّهِ} إِنَّمَا هُوَ يَحْفَظُونَهُ بِأَمْرِ اللَّهِ.

Wa-ka-dhālika qawluhu {lahu muʿaqqibātun min bayni yadayhi wa-min khalfihi yaḥfaẓūnahu min ʾamri Allāhi} ʾinnamā huwa yaḥfaẓūnahu bi-ʾamri Allāhi.

Likewise His words: ‘He has successive attendants before him and behind him, guarding him from God’s command.’ The meaning is that they guard him by God’s command.

وَكَذَلِكَ قَوْلُهُ تَعَالَى {قُلْ لِلْمُؤْمِنِينَ يَغُضُّوا مِنْ أَبْصَارِهِمْ} إِنَّمَا هُوَ يَغُضُّوا أَبْصَارَهُمْ.

Wa-ka-dhālika qawluhu taʿālā {qul li-al-muʾminīna yaghuḍḍū min ʾabṣārihim} ʾinnamā huwa yaghuḍḍū ʾabṣārahum.

Likewise His words, exalted is He: ‘Tell the believers to lower something of their gaze.’ The meaning is simply that they lower their gaze.

وَكَذَلِكَ قَوْلُهُ {مَا وَجَدْنَا لِأَكْثَرِهِمْ مِنْ عَهْدٍ} مَعْنَاهُ مَا وَجَدْنَا لِأَكْثَرِهِمْ عَهْدًا. {وَإِذْ قُلْنَا لِلْمَلَائِكَةِ} مَعْنَاهُ وَقُلْنَا لِلْمَلَائِكَةِ.

Wa-ka-dhālika qawluhu {mā wajadnā li-ʾaktharihim min ʿahdin} maʿnāhu mā wajadnā li-ʾaktharihim ʿahdan. {Wa-ʾidh qulnā li-al-malāʾikati} maʿnāhu wa-qulnā li-al-malāʾikati.

Likewise His words: ‘We found no covenant in most of them.’ The meaning is ‘We found no covenant in most of them’ [without min]. ‘And when We said to the angels’ means ‘And We said to the angels.’

Source page 490

وَكَذَلِكَ قَوْلُهُ {وَإِذْ قَالَ مُوسَى لِقَوْمِهِ} مَعْنَاهُ وَقَالَ مُوسَى لِقَوْمِهِ.

Wa-ka-dhālika qawluhu {wa-ʾidh qāla Mūsā li-qawmihi} maʿnāhu wa-qāla Mūsā li-qawmihi.

Likewise, ‘And when Moses said to his people’ means ‘And Moses said to his people.’

وَقَوْلُهُ {أَنْ يُنَزَّلَ عَلَيْكُمْ مِنْ خَيْرٍ مِنْ رَبِّكُمْ} مَعْنَاهُ خَيْرُ رَبِّكُمْ.

Wa-qawluhu {ʾan yunazzala ʿalaykum min khayrin min rabbikum} maʿnāhu khayru rabbikum.

And His words, ‘That any good should be sent down to you from your Lord,’ mean ‘your Lord’s good.’

وَقَوْلُهُ {وَإِذْ أَوْحَيْتُ إِلَى الْحَوَارِيِّينَ} (وَقَوْلُهُ) {إِذْ قَالَ اللَّهُ يَا عِيسَى ابْنَ مَرْيَمَ ... وَإِذْ عَلَّمْتُكَ ... وَإِذْ أَوْحَيْتُ} وَقَوْلُهُ {أَأَنْتَ قُلْتَ لِلنَّاسِ} تَقْرِيرٌ لَا اسْتِفْهَامٌ عَلَى جَهْلٍ لِيَعْلَمَهُ، كَقَوْلِ الرَّجُلِ لِعَبْدِهِ: أَفَعَلْتَ كَذَا وَكَذَا؟ يُرِيدُ تَحْذِيرَهُ. وَقَالَ جَرِيرٌ:

Wa-qawluhu {wa-ʾidh ʾawḥaytu ʾilā al-ḥawāriyyīna} (wa-qawluhu) {ʾidh qāla Allāhu yā ʿĪsā ibna Maryama ... wa-ʾidh ʿallamtuka ... wa-ʾidh ʾawḥaytu} wa-qawluhu {ʾa-ʾanta qulta li-al-nāsi} taqrīrun lā istifhāmun ʿalā jahlin li-yaʿlamahu, ka-qawli al-rajuli li-ʿabdihi: ʾafaʿalta kadhā wa-kadhā? Yurīdu taḥdhīrahu. Wa-qāla Jarīrun:

And His words, ‘And when I inspired the disciples,’ (and His words), ‘When God said: Jesus, son of Mary… and when I taught you… and when I inspired,’ and His words, ‘Was it you who said to the people?’ These seek acknowledgment, rather than asking from ignorance in order to learn. It is like a man saying to his servant, ‘Did you do such and such?’ intending to warn him. Jarīr said:

أَلَسْتُمْ خَيْرَ مَنْ رَكِبَ الْمَطَايَا ... وَأَنْدَى الْعَالَمِينَ بُطُونَ رَاحٍ؟

ʾAlastum khayra man rakiba al-maṭāyā ... wa-ʾandā al-ʿālamīna buṭūna rāḥin?

Are you not the finest of those who ride mounts… and the most openhanded of all the world?

وَلَوْ كَانَ اسْتِفْهَامًا مَا أَعْطَاهُ عَبْدُ الْمَلِكِ عَلَى ذَلِكَ مِائَةَ نَاقَةٍ بِرُعَاتِهَا.

Wa-law kāna istifhāman mā ʾaʿṭāhu ʿAbdu al-Maliki ʿalā dhālika miʾata nāqatin bi-ruʿātihā.

Had it been a genuine question, ʿAbd al-Malik would not have given him a hundred she-camels with their herders for it.

Source page 491

{إِلَهَيْنِ} اثْنَيْنِ، إِذَا أُشْرِكَ فِعْلُ الذَّكَرِ مَعَ فِعْلِ الْأُنْثَى غَلَبَ فِعْلُ الذَّكَرِ. وَقَالَ جَلَّ ذِكْرُهُ {وَامْسَحُوا بِرُؤُوسِكُمْ وَأَرْجُلِكُمْ} مَجْرُورٌ بِالْبَاءِ وَهِيَ مُشْتَرِكَةٌ بِالْكَلَامِ الْأَوَّلِ مِنَ الْمَغْسُولِ، وَالْعَرَبُ تَفْعَلُ ذَلِكَ، هَذَا بِالْجِوَارِ لِلْمَعْنَى عَلَى الْأَوَّلِ، فَكَانَ مَوْضِعُهُ وَاغْسِلُوا أَرْجُلَكُمْ.

{ʾIlāhayni} ithnayni, ʾidhā ʾushrika fiʿlu al-dhakari maʿa fiʿli al-ʾunthā ghalaba fiʿlu al-dhakari. Wa-qāla jalla dhikruhu {wa-imsaḥū bi-ruʾūsikum wa-ʾarjulikum} majrūrun bi-al-bāʾi wa-hiya mushtarikatun bi-al-kalāmi al-ʾawwali mina al-maghsūli, wa-al-ʿarabu tafʿalu dhālika, hādhā bi-al-jiwāri li-al-maʿnā ʿalā al-ʾawwali, fa-kāna mawḍiʿuhu wa-ighsilū ʾarjulakum.

‘Two gods’: two. When the masculine form is combined with the feminine, the masculine prevails. And He, glorious is His remembrance, said: ‘Wipe your heads and your feet.’ ‘Your feet’ is in the genitive under the influence of bi-, while sharing the earlier statement about what is washed. The Arabs do this: the neighboring word governs the form, while the meaning follows the earlier statement. Its sense is therefore ‘and wash your feet.’

وَكَقَوْلِهِ {يُدْخِلُ مَنْ يَشَاءُ فِي رَحْمَتِهِ وَالظَّالِمِينَ} عَلَى مَوْضِعِ الْمَنْصُوبِ الَّذِي قَبْلَهُ، وَالظَّالِمِينَ لَا يُدْخِلُهُمْ فِي رَحْمَتِهِ.

Wa-ka-qawlihi {yudkhilu man yashāʾu fī raḥmatihi wa-al-ẓālimīna} ʿalā mawḍiʿi al-manṣūbi alladhī qablahu, wa-al-ẓālimīna lā yudkhiluhum fī raḥmatihi.

Likewise His words: ‘He admits whom He wills into His mercy, and the wrongdoers.’ The last word occupies an accusative position like the preceding object: ‘and the wrongdoers, He does not admit them into His mercy.’

قَوْلُهُ {وَإِنْ كُنْتُمْ جُنُبًا فَاطَّهَّرُوا} وَاللَّفْظُ الْوَاحِدُ وَالْجَمِيعُ عَنْهُ: هُوَ جُنُبٌ وَهُمْ جُنُبٌ. وَأَمَرَ بِالْقِسْطِ وَالْمَعْدَلَةِ.

Qawluhu {wa-ʾin kuntum junuban fa-iṭṭahharū} wa-al-lafẓu al-wāḥidu wa-al-jamīʿu ʿanhu: huwa junubun wa-hum junubun. Wa-ʾamara bi-al-qisṭi wa-al-maʿdalati.

His words: ‘If you are in a state of major ritual impurity, purify yourselves.’ The expression serves for one or for many: ‘he is junub’ and ‘they are junub.’ And He commanded justice and equity.

وَقَوْلُهُ {مَا مَنَعَكَ أَلَّا تَسْجُدَ إِذْ أَمَرْتُكَ}: لَا حَرْفٌ زَائِدٌ، إِنَّمَا مَعْنَاهُ مَا مَنَعَكَ أَنْ تَسْجُدَ.

Wa-qawluhu {mā manaʿaka ʾallā tasjuda ʾidh ʾamartuka}: lā ḥarfun zāʾidun, ʾinnamā maʿnāhu mā manaʿaka ʾan tasjuda.

And His words: ‘What prevented you from not prostrating when I commanded you?’ Lā is an additional particle; the meaning is simply ‘What prevented you from prostrating?’

Source pages 491–492

{وَكَمْ مِنْ قَرْيَةٍ أَهْلَكْنَاهَا} {وَمَا أَهْلَكْنَا (مِنْ قَرْيَةٍ) إِلَّا وَلَهَا كِتَابٌ مَعْلُومٌ} {وَإِنْ مِنْ قَرْيَةٍ إِلَّا نَحْنُ مُهْلِكُوهَا} يَعْنِي وَإِنْ مِنْ قَرْيَةٍ نَحْنُ مُهْلِكُوهَا.

{Wa-kam min qaryatin ʾahlaknāhā} {wa-mā ʾahlaknā (min qaryatin) ʾillā wa-lahā kitābun maʿlūmun} {wa-ʾin min qaryatin ʾillā naḥnu muhlikūhā} yaʿnī wa-ʾin min qaryatin naḥnu muhlikūhā.

‘How many a town We have destroyed’; ‘We have destroyed no (town) without its having a known decree’; ‘There is no town but We shall destroy it.’ He means: ‘There is no town We shall destroy’ [the printed gloss drops the exceptive particle and is unclear].

Source page 492

وَأَمَّا الْمُفَصَّلُ وَالْمَوْصُولُ فَإِنَّ اللَّهَ عَزَّ وَجَلَّ يَقُولُ {وَلَقَدْ وَصَّلْنَا لَهُمُ الْقَوْلَ لَعَلَّهُمْ يَتَذَكَّرُونَ}.

Wa-ʾammā al-mufaṣṣalu wa-al-mawṣūlu fa-ʾinna Allāha ʿazza wa-jalla yaqūlu {wa-laqad waṣṣalnā lahumu al-qawla laʿallahum yatadhakkarūna}.

As for separated and connected discourse, God, mighty and majestic, says: ‘We have indeed conveyed the word to them in succession, so that they may take heed.’

فَفَصْلُ الْكَلِمَةِ مِنَ الْكَلِمَةِ إِذَا انْفَرَدَتْ كُلُّ وَاحِدَةٍ مِنْهُمَا بِمَعْنًى هُوَ الْمَعْنَى الَّذِي فِي الْأُخْرَى وَكَانَ لَا يَتِمُّ الْمَعْنَى إِلَّا بِتَوَاصُلِهِمَا جَمِيعًا، فَهُوَ مُوَصَّلٌ وَمُفَصَّلٌ مِنْ هَذِهِ الْجِهَةِ.

Fa-faṣlu al-kalimati mina al-kalimati ʾidhā infaradat kullu wāḥidatin minhumā bi-maʿnan huwa al-maʿnā alladhī fī al-ʾukhrā wa-kāna lā yatimmu al-maʿnā ʾillā bi-tawāṣulihimā jamīʿan, fa-huwa muwaṣṣalun wa-mufaṣṣalun min hādhihi al-jihati.

As for separating one expression from another: when each stands on its own with a meaning that is the meaning in the other, yet the sense is complete only through their connection, the discourse is both connected and separated in this respect [the printed formulation is difficult].

وَهُوَ كُلُّهُ مُفَصَّلٌ مِنْ مَعْنًى آخَرَ، إِنَّ اللَّهَ جَلَّ ذِكْرُهُ بَيَّنَهُ كُلَّهُ، وَهُوَ قَوْلُهُ تَعَالَى {وَفَصَّلْنَاهُ تَفْصِيلًا}.

Wa-huwa kulluhu mufaṣṣalun min maʿnan ʾākhara, ʾinna Allāha jalla dhikruhu bayyanahu kullahu, wa-huwa qawluhu taʿālā {wa-faṣṣalnāhu tafṣīlan}.

In another sense it is all set out distinctly: God, glorious is His remembrance, has made it all clear. This is His saying, exalted is He: ‘We have set it out in full detail.’

وَقَالَ عَزَّ مِنْ قَائِلٍ {أُحْكِمَتْ آيَاتُهُ ثُمَّ فُصِّلَتْ مِنْ لَدُنْ حَكِيمٍ خَبِيرٍ}.

Wa-qāla ʿazza min qāʾilin {ʾuḥkimat ʾāyātuhu thumma fuṣṣilat min ladun ḥakīmin khabīrin}.

And He, mighty as a speaker, said: ‘Its verses have been made firm, then set out in detail, from One who is wise and fully aware.’

Source pages 492–493

وَقَالَ {وَقَدْ فَصَّلَ لَكُمْ مَا حَرَّمَ عَلَيْكُمْ} {وَكُلَّ شَيْءٍ فَصَّلْنَاهُ تَفْصِيلًا} وَقَالَ عَزَّ وَجَلَّ {كَذَلِكَ نُفَصِّلُ الْآيَاتِ لَعَلَّهُمْ يَتَذَكَّرُونَ} {وَكَذَلِكَ نُفَصِّلُ الْآيَاتِ لِقَوْمٍ يَعْلَمُونَ} {قَدْ فَصَّلْنَا الْآيَاتِ لِقَوْمٍ يَفْقَهُونَ} {وَكَذَلِكَ نُفَصِّلُ الْآيَاتِ وَلِتَسْتَبِينَ سَبِيلُ الْمُجْرِمِينَ}.

Wa-qāla {wa-qad faṣṣala lakum mā ḥarrama ʿalaykum} {wa-kulla shayʾin faṣṣalnāhu tafṣīlan} wa-qāla ʿazza wa-jalla {ka-dhālika nufaṣṣilu al-ʾāyāti laʿallahum yatadhakkarūna} {wa-ka-dhālika nufaṣṣilu al-ʾāyāti li-qawmin yaʿlamūna} {qad faṣṣalnā al-ʾāyāti li-qawmin yafqahūna} {wa-ka-dhālika nufaṣṣilu al-ʾāyāti wa-li-tastabīna sabīlu al-mujrimīna}.

He said: ‘He has already explained to you what He has forbidden you’; ‘We have set out everything in full detail.’ And He, mighty and majestic, said: ‘Thus We explain the signs, so that they may take heed’ [adapted wording as printed]; ‘Thus We explain the signs for people who know’; ‘We have explained the signs for people who understand’; and ‘Thus We explain the signs, and so that the path of the evildoers may become clear.’

Source page 493

فَأَنْزَلَ اللَّهُ جَلَّ ثَنَاؤُهُ كِتَابَهُ بِلِسَانِ الْعَرَبِ لِيَفْهَمُوا مَعَانِيَ مَا أَرَادَ فِيمَا أَمَرَ بِهِ وَنَهَى عَنْهُ وَوَصَفَ بِهِ نَفْسَهُ وَوَعْدِهِ وَوَعِيدِهِ وَجَمِيعِ مَا نَزَّلَهُ، فَقَالَ عَزَّ مِنْ قَائِلٍ {بِلِسَانٍ عَرَبِيٍّ مُبِينٍ}

Fa-ʾanzala Allāhu jalla thanāʾuhu kitābahu bi-lisāni al-ʿarabi li-yafhamū maʿāniya mā ʾarāda fīmā ʾamara bihi wa-nahā ʿanhu wa-waṣafa bihi nafsahu wa-waʿdihi wa-waʿīdihi wa-jamīʿi mā nazzalahu, fa-qāla ʿazza min qāʾilin {bi-lisānin ʿarabiyyin mubīnin}

God, glorious is His praise, sent down His Book in the Arabs’ language so that they might understand what He intended in His commands and prohibitions, His descriptions of Himself, His promise and warning, and everything He revealed. He, mighty as a speaker, said: ‘In a clear Arabic tongue.’

وَكَلَامُ الْعَرَبِ لَهُ فُصُولٌ وَوُصُولٌ لِيُبَيِّنَ بِهِ الْمَعَانِيَ وَيُفْصِحَ بِهِ عَنِ الْمُرَادِ، فَيَصِلُ الْكَلِمَةَ بِالْكَلِمَةِ إِذَا كَانَتِ الْكَلِمَةُ الْأُولَى لَا تُبِينُ عَنِ الْمَعْنَى وَحْدَهَا حَتَّى تَصِلَ بِهَا الْكَلِمَةُ الْأُخْرَى.

wa-kalāmu al-ʿarabi lahu fuṣūlun wa-wuṣūlun li-yubayyina bihi al-maʿāniya wa-yufṣiḥa bihi ʿani al-murādi, fa-yaṣilu al-kalimata bi-al-kalimati ʾidhā kānati al-kalimatu al-ʾūlā lā tubīnu ʿani al-maʿnā waḥdahā ḥattā taṣila bihā al-kalimatu al-ʾukhrā.

Arabic speech has divisions and connections through which meanings are clarified and what is intended is expressed. One expression is joined to another when the first does not make the sense clear by itself until the other joins it.

Source pages 493–494

لَوْ قَالَ قَائِلٌ: مِنْ، لَمْ يَدْرِ سَامِعُهُ مَا يُرِيدُ حَتَّى يَصِلَهَا: مِنْ أَيْنَ جِئْتَ؟ وَلَوْ قَالَ: قُلْتُ، لَمْ يَدْرِ مَا قَالَ حَتَّى يَقُولَ كَذَا وَكَذَا. وَلَوْ قَالَ: أَحْمَدُ، لَمْ يَدْرِ مَنْ يُرِيدُ حَتَّى يَقُولَ النَّبِيُّ عَلَيْهِ السَّلَامُ وَإِنِّي فُلَانٌ، وَلَوْ قَالَ: سَمِعْتُ، مَا دَرَى سَامِعُهُ مَا سَمِعَ حَتَّى يَقُولَ كَذَا وَكَذَا.

Law qāla qāʾilun: min, lam yadri sāmiʿuhu mā yurīdu ḥattā yaṣilahā: min ʾayna jiʾta? Wa-law qāla: qultu, lam yadri mā qāla ḥattā yaqūla kadhā wa-kadhā. Wa-law qāla: ʾAḥmadu, lam yadri man yurīdu ḥattā yaqūla al-nabiyyu ʿalayhi al-salāmu wa-ʾinnī fulānun, wa-law qāla: samiʿtu, mā darā sāmiʿuhu mā samiʿa ḥattā yaqūla kadhā wa-kadhā.

If someone said ‘from,’ his listener would not know what he intended until he continued: ‘Where have you come from?’ If he said ‘I said,’ one would not know what he said until he added such and such. If he said ‘Aḥmad,’ one would not know whom he meant until he said ‘the Prophet, peace be upon him, and I am so-and-so’ [the printed continuation is unclear]. If he said ‘I heard,’ his listener would not know what he heard until he added such and such.

Source page 494

وَمِنْهُ مُفَصَّلٌ يَتِمُّ الْمَعْنَى بِالْكَلِمَةِ وَالْكَلِمَتَيْنِ وَالثَّلَاثِ فَصَاعِدًا فَيَتِمُّ الْمَعْنَى، ثُمَّ يُرِيدُ الْمُتَكَلِّمُ أَنْ يَسْتَأْنِفَ كَلَامًا آخَرَ يُبِينُ عَنْ مَعْنًى ثَانٍ فَيَقْطَعُ الْكَلَامَ الْأَوَّلَ عِنْدَ تَمَامِ الْمَعْنَى، ثُمَّ يَسْتَأْنِفُ كَلَامًا آخَرَ ثَانِيًا يَتَبَيَّنُ عَنْ مَعْنًى ثَانٍ لَا عَلَى الْأَوَّلِ.

Wa-minhu mufaṣṣalun yatimmu al-maʿnā bi-al-kalimati wa-al-kalimatayni wa-al-thalāthi fa-ṣāʿidan fa-yatimmu al-maʿnā, thumma yurīdu al-mutakallimu ʾan yastaʾnifa kalāman ʾākhara yubīnu ʿan maʿnan thānin fa-yaqṭaʿu al-kalāma al-ʾawwala ʿinda tamāmi al-maʿnā, thumma yastaʾnifu kalāman ʾākhara thāniyan yatabayyanu ʿan maʿnan thānin lā ʿalā al-ʾawwali.

Some discourse is separated: its meaning becomes complete in one expression, two, three, or more. Once the sense is complete, the speaker may wish to begin another statement conveying a second meaning. He ends the first statement when its meaning is complete, then begins another statement conveying a second meaning, rather than continuing the first.

لَوْ قَالَ قَائِلٌ: أَحْمَدُ كَرِيمٌ، ثُمَّ أَرَادَ أَنْ يَذُمَّ إِسْحَاقَ وَلَا يُدْخِلَهُ فِي الْمَدْحِ بِالْكَرَمِ فَقَالَ: أَحْمَدُ كَرِيمٌ وَإِسْحَاقُ، لَمْ يَدَعْهُ حَتَّى يَصِلَهُ.

Law qāla qāʾilun: ʾAḥmadu karīmun, thumma ʾarāda ʾan yadhumma ʾIsḥāqa wa-lā yudkhilahu fī al-madḥi bi-al-karami fa-qāla: ʾAḥmadu karīmun wa-ʾIsḥāqu, lam yadaʿhu ḥattā yaṣilahu.

If someone said ‘Aḥmad is generous,’ then wished to criticize Isḥāq without including him in the praise for generosity, and said ‘Aḥmad is generous, and Isḥāq…,’ he would not leave it there but would continue the statement.

وَلَوْ قَالَ: لِي عَلَى فُلَانٍ أَلْفُ دِرْهَمٍ، ثُمَّ أَرَادَ أَنْ يُخْبِرَ أَنَّ فُلَانًا قَدْ أَوْفَاهُ فَقَالَ: لِي عَلَى فُلَانٍ أَلْفُ دِرْهَمٍ وَفُلَانٌ، فَلَوْ سَكَتَ عَلَى قَوْلِهِ وَفُلَانٌ كَانَ ادِّعَاءً عَلَيْهِمَا جَمِيعًا أَلْفَ دِرْهَمٍ، فَإِنْ قَالَ وَفُلَانٌ قَدْ أَوْفَانِي كَانَ فَصَلَ مَا بَيْنَهُمَا.

Wa-law qāla: lī ʿalā fulānin ʾalfu dirhamin, thumma ʾarāda ʾan yukhbira ʾanna fulānan qad ʾawfāhu fa-qāla: lī ʿalā fulānin ʾalfu dirhamin wa-fulānun, fa-law sakata ʿalā qawlihi wa-fulānun kāna iddiʿāʾan ʿalayhimā jamīʿan ʾalfa dirhamin, fa-ʾin qāla wa-fulānun qad ʾawfānī kāna faṣala mā baynahumā.

If he said ‘So-and-so owes me a thousand dirhams,’ then wanted to explain that another person had paid him in full, and said ‘So-and-so owes me a thousand dirhams, and so-and-so…,’ stopping at ‘and so-and-so’ would constitute a claim of a thousand dirhams against both. If he said ‘and so-and-so has paid me in full,’ he would have distinguished the two.

Source pages 494–495

وَإِنِ ادَّعَى عَلَى الْأَوَّلِ أَلْفًا وَفَصَلَ الْآخَرَ مِنْهُ بِالْبَرَاءَةِ لَهُ مِمَّا كَانَ لَهُ، وَإِنَّمَا يَفْصِلُ الثَّانِيَ مِنَ الْأَوَّلِ بِأَنْ فَصَلَ الْكَلَامَ بِكَلَامٍ ثَانٍ تَبَيَّنَ بِهِ مَعْنَى الثَّانِي مِنَ الْأَوَّلِ، كَقَوْلِهِ: ذَهَبْتُ أَنَا وَفُلَانٌ، فَلَوْ سَكَتَ عَلَيْهِ كَانَ قَدْ أَخْبَرَ أَنَّهُمَا ذَهَبَا جَمِيعًا، فَإِنْ فَصَلَهُ بِكَلَامٍ مُسْتَقْبَلٍ أَبَانَ أَنَّهُ قَدْ فَصَلَ الْأَوَّلَ.

Wa-ʾini iddaʿā ʿalā al-ʾawwali ʾalfan wa-faṣala al-ʾākhara minhu bi-al-barāʾati lahu mimmā kāna lahu, wa-ʾinnamā yafṣilu al-thāniya mina al-ʾawwali bi-ʾan faṣala al-kalāma bi-kalāmin thānin tabayyana bihi maʿnā al-thānī mina al-ʾawwali, ka-qawlihi: dhahabtu ʾanā wa-fulānun, fa-law sakata ʿalayhi kāna qad ʾakhbara ʾannahumā dhahabā jamīʿan, fa-ʾin faṣalahu bi-kalāmin mustaqbalin ʾabāna ʾannahu qad faṣala al-ʾawwala.

And if he claimed a thousand against the first, he distinguished the other by clearing him of what had been owed [the printed opening is syntactically incomplete]. He separates the second from the first by adding a second statement that makes the second meaning distinct from the first. For example, ‘I went, and so-and-so…’: if he stopped there, he would have reported that both went. By separating it with a new statement, he makes clear that he has distinguished the first.

Source page 495

ذَهَبْتُ أَنَا وَفُلَانٌ لَمْ يَذْهَبْ مَعِي، فَلَمْ يَقِفْ عَلَى فُلَانٍ فَيَكُونَ قَدْ أَخْبَرَ أَنَّهُ قَدْ ذَهَبَ مَعَهُ، وَلَكَيْ يُبَيِّنَ أَنَّهُ عَطَفَ اسْمَهُ (لِيُبَيِّنَ) مَا قَطَعَهُ عَنِ الذَّهَابِ بِكَلَامٍ يُدْخِلُهُ بِقَوْلِهِ وَفُلَانٌ ... يُخْبِرُ أَنَّهُ لَمْ يَذْهَبْ مَعَهُ وَأَنَّهُ هُوَ ذَهَبَ وَحْدَهُ.

Dhahabtu ʾanā wa-fulānun lam yadh-hab maʿī, fa-lam yaqif ʿalā fulānin fa-yakūna qad ʾakhbara ʾannahu qad dhahaba maʿahu, wa-lakay yubayyina ʾannahu ʿaṭafa ismahu (li-yubayyina) mā qaṭaʿahu ʿani al-dhahābi bi-kalāmin yudkhiluhu bi-qawlihi wa-fulānun ... yukhbiru ʾannahu lam yadh-hab maʿahu wa-ʾannahu huwa dhahaba waḥdahu.

‘I went, and so-and-so did not go with me.’ He did not stop at ‘so-and-so,’ which would have reported that the other went with him. Rather, to make clear why he had joined the other’s name, (to make clear) what excluded him from going, he adds words after ‘and so-and-so…,’ reporting that the other did not go with him and that he went alone [the printed construction is uneven].

وَكَذَلِكَ قَوْلُ اللَّهِ جَلَّ ذِكْرُهُ يُبَيِّنُ الْمَعْنَى بِالْوَاوِ، فَقَالَ {إِنَّ الَّذِينَ آمَنُوا وَالَّذِينَ هَادُوا وَالنَّصَارَى} فَفَصَلَ بَيْنَهُمْ.

Wa-ka-dhālika qawlu Allāhi jalla dhikruhu yubayyinu al-maʿnā bi-al-wāwi, fa-qāla {ʾinna alladhīna ʾāmanū wa-alladhīna hādū wa-al-naṣārā} fa-faṣala baynahum.

Likewise, the speech of God, glorious is His remembrance, makes the meaning clear through wāw, ‘and.’ He said, ‘Those who believe, those who are Jews, and the Christians,’ thereby distinguishing them.

وَلَوْ قَالَ قَائِلٌ: إِنَّ الَّذِينَ آمَنُوا وَهَادُوا، كَانَ قَدْ فَصَلَ بَيْنَهُمَا.

Wa-law qāla qāʾilun: ʾinna alladhīna ʾāmanū wa-hādū, kāna qad faṣala baynahumā.

If someone said, ‘Those who believe and are Jews,’ he would have distinguished the two [as printed; this seems at odds with the preceding explanation].

Source pages 495–496

وَكَذَلِكَ قَوْلُهُ: السَّمَاءُ وَالْأَرْضُ وَالذَّكَرُ وَالْأُنْثَى، وَلَا يَجُوزُ السَّمَاءُ الْأَرْضُ الذَّكَرُ الْأُنْثَى فَيَكُونَ مَعْنَاهُمَا (وَاحِدًا).

Wa-ka-dhālika qawluhu: al-samāʾu wa-al-ʾarḍu wa-al-dhakaru wa-al-ʾunthā, wa-lā yajūzu al-samāʾu al-ʾarḍu al-dhakaru al-ʾunthā fa-yakūna maʿnāhumā (wāḥidan).

Likewise one says ‘heaven and earth,’ and ‘male and female.’ One cannot say ‘heaven earth’ or ‘male female,’ making the two meanings (one).

Source page 496

وَكَذَلِكَ فَصَّلَ اللَّهُ فَقَالَ {هُوَ اللَّهُ الَّذِي لَا إِلَهَ إِلَّا هُوَ عَالِمُ الْغَيْبِ وَالشَّهَادَةِ هُوَ الرَّحْمَٰنُ الرَّحِيمُ} وَكَذَلِكَ {بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ} وَلَا جَائِزٌ بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ فَيُوهِمَ أَنَّهُمَا اثْنَانِ.

Wa-ka-dhālika faṣṣala Allāhu fa-qāla {huwa Allāhu alladhī lā ʾilāha ʾillā huwa ʿālimu al-ghaybi wa-al-shahādati huwa al-raḥmānu al-raḥīmu} wa-ka-dhālika {bi-smi Allāhi al-raḥmāni al-raḥīmi} wa-lā jāʾizun bi-smi Allāhi al-raḥmāni al-raḥīmi fa-yūhima ʾannahumā ithnāni.

Likewise God set out the distinction, saying: ‘He is God, besides whom there is no god, Knower of the unseen and the seen; He is the All-Merciful, the Ever-Merciful.’ Likewise, ‘In the name of God, the All-Merciful, the Ever-Merciful.’ It is not permissible to say ‘In the name of God, the All-Merciful, the Ever-Merciful’ so as to suggest that they are two [the printed contrast repeats the same wording and is unclear].

وَكَذَلِكَ قَوْلُهُ {مُحَمَّدٌ رَسُولُ اللَّهِ} وَلَا جَائِزٌ مُحَمَّدٌ وَرَسُولُ اللَّهِ فَيَكُونَا اثْنَيْنِ.

Wa-ka-dhālika qawluhu {Muḥammadun rasūlu Allāhi} wa-lā jāʾizun Muḥammadun wa-rasūlu Allāhi fa-yakūnā ithnayni.

Likewise His words, ‘Muḥammad is God’s messenger.’ One cannot say ‘Muḥammad and God’s messenger,’ making them two people.

وَلَا يَجُوزُ الْفَصْلُ فِيمَا لَا يَتِمُّ إِلَّا بِالْوَصْلِ، وَلَا يَجُوزُ الْوَصْلُ فِيمَا لَا يَتِمُّ مَعْنَاهُ إِلَّا بِالْفَصْلِ فِيمَنْ لَمْ يَجْهَرْ بِذَلِكَ.

Wa-lā yajūzu al-faṣlu fīmā lā yatimmu ʾillā bi-al-waṣli, wa-lā yajūzu al-waṣlu fīmā lā yatimmu maʿnāhu ʾillā bi-al-faṣli fīman lam yajhar bi-dhālika.

It is not permissible to separate what is complete only through connection, or to connect what becomes meaningful only through separation, ‘in one who does not declare this aloud’ [the printed final qualification is unclear].

فَمِنَ الْفَصْلِ وَالْوَصْلِ مَا لَوْ وَصَلَ الْمَفْصُولَ كَانَ فِي ظَاهِرِ تِلَاوَتِهِ كُفْرًا، وَكَذَلِكَ إِنْ فَصَلَ الْمَوْصُولَ كَانَ فِي ظَاهِرِ تِلَاوَتِهِ مِنْ كِتَابِ اللَّهِ عَزَّ وَجَلَّ كُفْرًا،

Fa-mina al-faṣli wa-al-waṣli mā law waṣala al-mafṣūla kāna fī ẓāhiri tilāwatihi kufran, wa-ka-dhālika ʾin faṣala al-mawṣūla kāna fī ẓāhiri tilāwatihi min kitābi Allāhi ʿazza wa-jalla kufran,

Some instances of separation and connection are such that joining what is separate would make the outward sense of one’s recitation unbelief. Likewise, separating what is connected would make the outward sense of one’s recitation from the Book of God, mighty and majestic, unbelief.

Source pages 496–497

فَهُوَ الْمَوْصُولُ الَّذِي لَا يَجُوزُ قَطْعُهُ، وَمَنْ قَطَعَهُ كَانَ كَافِرًا، كَقَوْلِهِ {لَا إِلَهَ} وَيَقِفُ نَفْيًا لِلَّهِ تَبَارَكَ وَتَعَالَى، وَلَوْ لَمْ يَقِفْ وَاسْتَأْنَفَ كَلَامًا لَيْسَ بِمُوَصَّلٍ كَانَ كَافِرًا أَيْضًا، لَوْ قَالَ لَا إِلَهَ وَاسْتَغْفِرْ لِذَنْبِكَ كَانَ قَدْ جَحَدَ اللَّهَ جَلَّ وَعَزَّ.

fa-huwa al-mawṣūlu alladhī lā yajūzu qaṭʿuhu, wa-man qaṭaʿahu kāna kāfiran, ka-qawlihi {lā ʾilāha} wa-yaqifu nafyan li-llāhi tabāraka wa-taʿālā, wa-law lam yaqif wa-istaʾnafa kalāman laysa bi-muwaṣṣalin kāna kāfiran ʾayḍan, law qāla lā ʾilāha wa-istaghfir li-dhanbika kāna qad jaḥada Allāha jalla wa-ʿazza.

This is connected discourse that may not be cut off; whoever cuts it off is an unbeliever, as when someone says ‘There is no god’ and stops, denying God, blessed and exalted is He. Even without a pause, beginning an unconnected statement would also make him an unbeliever: saying ‘There is no god, and seek forgiveness for your sin’ would deny God, glorious and mighty is He.

Source page 497

وَكَذَلِكَ قَوْلُهُ يَأْمُرُ {فَاعْلَمْ أَنَّهُ لَا إِلَهَ} وَلَمْ يَصِلْهَا إِلَّا اللَّهُ، فَهِيَ كَلِمَةٌ أَوَّلُهَا نَفْيٌ لِكُلِّ إِلَهٍ، فَإِذَا وَصَلَهَا بِقَوْلِهِ {إِلَّا اللَّهُ} كَانَ تَوْحِيدًا لِلَّهِ وَحْدَهُ بِنَفْيِ كُلِّ مَعْبُودٍ دُونَهُ.

Wa-ka-dhālika qawluhu yaʾmuru {fa-iʿlam ʾannahu lā ʾilāha} wa-lam yaṣilhā ʾillā Allāhu, fa-hiya kalimatun ʾawwaluhā nafyun li-kulli ʾilāhin, fa-ʾidhā waṣalahā bi-qawlihi {ʾillā Allāhu} kāna tawḥīdan li-llāhi waḥdahu bi-nafyi kulli maʿbūdin dūnahu.

Likewise His command, ‘Know that there is no god,’ if one does not connect it to ‘except God.’ This statement begins by negating every god; when one continues with ‘except God,’ it affirms God’s oneness alone by negating every object of worship besides Him.

وَكَذَلِكَ قَوْلُهُ تَعَالَى {قُلْ لَا يَعْلَمُ مَنْ فِي السَّمَاوَاتِ وَالْأَرْضِ الْغَيْبَ إِلَّا اللَّهُ} كَانَ عِلْمُ الْغَيْبِ مُنْتَفِيًا عَنْ سِوَى اللَّهِ مَوْصُوفًا بِهِ وَحْدَهُ.

Wa-ka-dhālika qawluhu taʿālā {qul lā yaʿlamu man fī al-samāwāti wa-al-ʾarḍi al-ghayba ʾillā Allāhu} kāna ʿilmu al-ghaybi muntafiyan ʿan siwā Allāhi mawṣūfan bihi waḥdahu.

Likewise His words, exalted is He: ‘Say: None in the heavens and earth knows the unseen except God.’ Knowledge of the unseen is denied to anyone other than God, and He alone is described as possessing it.

وَكَذَلِكَ قَوْلُهُ عَزَّ مِنْ قَائِلٍ {وَعِنْدَهُ مَفَاتِحُ الْغَيْبِ لَا يَعْلَمُهَا} وَكَذَلِكَ قَوْلُهُ {إِنَّ اللَّهَ لَا يَسْتَحْيِي} حَتَّى يَصِلَهَا بِقَوْلِهِ {أَنْ يَضْرِبَ مَثَلًا مَا بَعُوضَةً}.

Wa-ka-dhālika qawluhu ʿazza min qāʾilin {wa-ʿindahu mafātiḥu al-ghaybi lā yaʿlamuhā} wa-ka-dhālika qawluhu {ʾinna Allāha lā yastaḥyī} ḥattā yaṣilahā bi-qawlihi {ʾan yaḍriba mathalan mā baʿūḍatan}.

Likewise what He, mighty as a speaker, says: ‘With Him are the keys of the unseen; He does not know them…’ [illustrating an improper stopping point] Likewise, ‘God is not ashamed…,’ until one connects it to ‘to set forth a comparison, a mosquito.’

وَكَذَلِكَ قَوْلُهُ {وَاللَّهُ لَا يَسْتَحْيِي} حَتَّى يَصِلَهَا {مِنَ الْحَقِّ}.

Wa-ka-dhālika qawluhu {wa-Allāhu lā yastaḥyī} ḥattā yaṣilahā {mina al-ḥaqqi}.

Likewise, ‘God is not ashamed…,’ until one connects it to ‘of the truth.’

Source pages 497–498

وَكَذَلِكَ قَوْلُهُ {إِنَّمَا قَوْلُنَا لِشَيْءٍ إِذَا أَرَدْنَاهُ أَنْ نَقُولَ لَهُ} لَمْ يَجُزْ أَيْضًا قَطْعُهُ إِذَا لَمْ يُبَيِّنْ مَا يَقُولُ لِلشَّيْءِ، فَقَالَ {كُنْ} ثُمَّ وَصَلَهَا فَقَالَ {فَيَكُونُ} ثُمَّ اسْتَأْنَفَ فَقَالَ {وَالَّذِينَ هَاجَرُوا}.

Wa-ka-dhālika qawluhu {ʾinnamā qawlunā li-shayʾin ʾidhā ʾaradnāhu ʾan naqūla lahu} lam yajuz ʾayḍan qaṭʿuhu ʾidhā lam yubayyin mā yaqūlu li-al-shayʾi, fa-qāla {kun} thumma waṣalahā fa-qāla {fa-yakūnu} thumma istaʾnafa fa-qāla {wa-alladhīna hājarū}.

Likewise, ‘Our word to a thing, when We desire it, is only to say to it…’: one may not stop there either, since it has not made clear what He says to the thing. He says ‘Be,’ then continues ‘and it is.’ He then begins a new statement: ‘And those who emigrated…’

Source page 498

وَأَمَّا مَا قَطَعَ اللَّهُ تَبَارَكَ وَتَعَالَى الْمَعْنَى بِالْقَوْلِ فَلَمْ يَصِلْهُ بِمَعْنًى ثَانٍ فَيَكُونَ مَعْنَاهُمَا وَاحِدًا مِمَّا قَطَعَ الْأَوَّلَ، وَإِنْ وَصَلَهُ بِغَيْرِهِ بِتَمَامِ مَعْنَى الْأَوَّلِ وَاسْتَأْنَفَ قَوْلَهُ ثَانِيًا وَصَلَهُ بِمَعْنًى ثَانٍ مُسْتَقْبَلٍ لِيُفَرِّقَ بِهِ بَيْنَ الْمَعْنَيَيْنِ، فِيهِ مَا يَكُونُ كُفْرًا لِأَنْ يُذَمَّ بِهِ حَتَّى يَقْطَعَهُ وَلَا يَصِلَهُ،

Wa-ʾammā mā qaṭaʿa Allāhu tabāraka wa-taʿālā al-maʿnā bi-al-qawli fa-lam yaṣilhu bi-maʿnan thānin fa-yakūna maʿnāhumā wāḥidan mimmā qaṭaʿa al-ʾawwala, wa-ʾin waṣalahu bi-ghayrihi bi-tamāmi maʿnā al-ʾawwali wa-istaʾnafa qawlahu thāniyan waṣalahu bi-maʿnan thānin mustaqbalin li-yufarriqa bihi bayna al-maʿnayayni, fīhi mā yakūnu kufran li-ʾan yudhamma bihi ḥattā yaqṭaʿahu wa-lā yaṣilahu,

As for passages in which God, blessed and exalted is He, ends one meaning in speech without joining it to another so that the two become one, thereby separating the first: even when He follows it with other speech, the first meaning is complete, and the new statement conveys a separate meaning to distinguish the two [the printed opening is compressed]. Some such passages would amount to unbelief by speaking disparagingly of Him unless one breaks off rather than connecting them.

كَقَوْلِهِ تَعَالَى {لِلَّذِينَ لَا يُؤْمِنُونَ بِالْآخِرَةِ مَثَلُ السَّوْءِ} فَهَذَا كَلَامٌ تَامٌّ مَعْنَاهُ، لَوْ وَصَلَهُ فَقَالَ {وَلِلَّهِ} ثُمَّ قَطَعَ كَانَ كَافِرًا حَتَّى يَصِلَهُ بِقَوْلِهِ {وَلِلَّهِ الْمَثَلُ الْأَعْلَى} وَلَكِنْ يَتْلُوهُ مُسْتَأْنِفًا فَيُفْرِدُهُمْ عَنِ اللَّهِ جَلَّ ذِكْرُهُ بِالْمَثَلِ السَّوْءِ وَيُفْرِدُ اللَّهَ جَلَّ وَعَزَّ عَنْهُمْ بِالْمَثَلِ الْأَعْلَى.

ka-qawlihi taʿālā {li-alladhīna lā yuʾminūna bi-al-ʾākhirati mathalu al-sawʾi} fa-hādhā kalāmun tāmmun maʿnāhu, law waṣalahu fa-qāla {wa-li-llāhi} thumma qaṭaʿa kāna kāfiran ḥattā yaṣilahu bi-qawlihi {wa-li-llāhi al-mathalu al-ʾaʿlā} wa-lākin yatlūhu mustaʾnifan fa-yufriduhum ʿani Allāhi jalla dhikruhu bi-al-mathali al-sawʾi wa-yufridu Allāha jalla wa-ʿazza ʿanhum bi-al-mathali al-ʾaʿlā.

For example, His words, exalted is He: ‘To those who do not believe in the hereafter belongs the evil description.’ This statement is complete in meaning. If someone continued ‘and to God’ and then stopped, he would be an unbeliever unless he completed it with ‘and to God belongs the highest description.’ Rather, he reads this as a fresh statement, assigning the evil description to them separately from God, glorious is His remembrance, and assigning the highest description to God, glorious and mighty is He, separately from them.

Source pages 498–499

وَقَوْلُهُ {إِنَّمَا يَسْتَجِيبُ الَّذِينَ يَسْمَعُونَ} فَقَطَعَ الْمُسْتَمِعِينَ مِنَ الْمَوْتَى، ثُمَّ قَالَ {يَبْعَثُهُمُ اللَّهُ} فَوَصَلَ الْمَعْنَى بِذِكْرِ الْبَعْثِ لَهُمْ.

Wa-qawluhu {ʾinnamā yastajību alladhīna yasmaʿūna} fa-qaṭaʿa al-mustamiʿīna mina al-mawtā, thumma qāla {yabʿathuhumu Allāhu} fa-waṣala al-maʿnā bi-dhikri al-baʿthi lahum.

And His words, ‘Only those who hear respond’: He distinguishes those who listen from the dead, then says ‘God will raise them,’ completing the meaning by mentioning their resurrection.

Source page 499

وَقَوْلُهُ {سِيمَاهُمْ فِي وُجُوهِهِمْ مِنْ أَثَرِ السُّجُودِ ذَلِكَ مَثَلُهُمْ فِي التَّوْرَاةِ} ثُمَّ اسْتَأْنَفَ {وَمَثَلُهُمْ فِي الْإِنْجِيلِ كَزَرْعٍ} (الْآيَةَ).

Wa-qawluhu {sīmāhum fī wujūhihim min ʾathari al-sujūdi dhālika mathaluhum fī al-tawrāti} thumma istaʾnafa {wa-mathaluhum fī al-ʾinjīli ka-zarʿin} (al-ʾāyata).

And His words, ‘Their mark is on their faces from the trace of prostration. That is their description in the Torah.’ Then He begins anew: ‘Their description in the Gospel is like a crop’ (the rest of the verse).

وَقَوْلُهُ تَعَالَى {فَأَوْلَى لَهُمْ} ثُمَّ اسْتَأْنَفَ {طَاعَةٌ وَقَوْلٌ مَعْرُوفٌ (فَإِذَا) عَزَمَ الْأَمْرُ فَلَوْ صَدَقُوا اللَّهَ (لَكَانَ) خَيْرًا لَهُمْ}.

Wa-qawluhu taʿālā {fa-ʾawlā lahum} thumma istaʾnafa {ṭāʿatun wa-qawlun maʿrūfun (fa-ʾidhā) ʿazama al-ʾamru fa-law ṣadaqū Allāha (la-kāna) khayran lahum}.

And His words, exalted is He, ‘Woe to them!’ Then He begins anew: ‘Obedience and fitting speech. (Then, when) the matter is resolved, if they were true to God, (it would be) better for them.’

وَكَذَلِكَ قَوْلُهُ تَعَالَى {وَيَجْعَلُونَ لِلَّهِ الْبَنَاتِ سُبْحَانَهُ وَلَهُمْ} فَلَوْ وَقَفَ عَلَى قَوْلِهِمْ {لَهُمْ} فَوَصَلَهُ وَلَمْ يَقْطَعْهُ مِنْهُ بِمُسْتَأْنَفٍ بِقَوْلِهِ {مَا يَشْتَهُونَ} لَكَانَ قَدْ أَخْبَرَ أَنَّهُمْ قَدْ جَعَلُوا لِلَّهِ الْبَنَاتِ وَلَهُمْ جَمِيعًا مَا يَشْتَهُونَ،

Wa-ka-dhālika qawluhu taʿālā {wa-yajʿalūna li-llāhi al-banāti subḥānahu wa-lahum} fa-law waqafa ʿalā qawlihim {lahum} fa-waṣalahu wa-lam yaqṭaʿhu minhu bi-mustaʾnafin bi-qawlihi {mā yashtahūna} la-kāna qad ʾakhbara ʾannahum qad jaʿalū li-llāhi al-banāti wa-lahum jamīʿan mā yashtahūna,

Likewise His words, exalted is He: ‘They assign daughters to God, glory be to Him, and to themselves…’ If someone stopped at their words ‘to themselves,’ connecting it without separating it by a fresh continuation, ‘what they desire,’ he would have reported that they assign daughters to God and, to them all, what they desire [the printed description of the resulting sense is difficult].

Source pages 499–500

فَأَخْبَرَ أَنَّهُمْ وَصَفُوا اللَّهَ جَلَّ ذِكْرُهُ بِأَنَّ لَهُ الْبَنَاتِ وَلَمْ يَصِفُوهُ بِمَا يَشْتَهُونَ مِنَ الذُّكْرَانِ، وَجَلَّ عَنْهُمَا جَمِيعًا، وَإِنَّمَا ذَمَّ اللَّهُ الْمُشْرِكِينَ حَيْثُ يَجْعَلُونَ لَهُ مَا يَكْرَهُونَ لِأَنْفُسِهِمْ مِنَ الْبَنَاتِ وَيَجْعَلُونَ لِأَنْفُسِهِمُ الذُّكْرَانَ فَيَجْعَلُونَ أَنْفُسَهُمْ فَوْقَ اللَّهِ جَلَّ وَعَزَّ لِتَوْكِيدِ الْحُجَّةِ عَلَيْهِمْ بَعْدَ إِقْرَارِهِمْ أَنَّ اللَّهَ خَالِقُهُمْ ثُمَّ يَجْعَلُونَ لَهُ مَا يَكْرَهُونَ لِأَنْفُسِهِمْ.

fa-ʾakhbara ʾannahum waṣafū Allāha jalla dhikruhu bi-ʾanna lahu al-banāti wa-lam yaṣifūhu bimā yashtahūna mina al-dhukrāni, wa-jalla ʿanhumā jamīʿan, wa-ʾinnamā dhamma Allāhu al-mushrikīna ḥaythu yajʿalūna lahu mā yakrahūna li-ʾanfusihim mina al-banāti wa-yajʿalūna li-ʾanfusihimu al-dhukrāna fa-yajʿalūna ʾanfusahum fawqa Allāhi jalla wa-ʿazza li-tawkīdi al-ḥujjati ʿalayhim baʿda ʾiqrārihim ʾanna Allāha khāliquhum thumma yajʿalūna lahu mā yakrahūna li-ʾanfusihim.

He reports that they describe God, glorious is His remembrance, as having daughters, but do not attribute to Him the males they desire. He is far above both. God condemns the idolaters for assigning Him daughters, which they dislike for themselves, while assigning themselves males, thus placing themselves above God, glorious and mighty is He. This reinforces the argument against them: after acknowledging that God created them, they assign Him what they dislike for themselves.

Source page 500

وَكَذَلِكَ قَوْلُهُ {إِنَّ اللَّهَ يُدْخِلُ الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ جَنَّاتٍ تَجْرِي مِنْ تَحْتِهَا الْأَنْهَارُ} ثُمَّ الْكَلَامُ لِتَمَامِ الْمَعْنَى لِثَوَابِ الَّذِينَ آمَنُوا، ثُمَّ اسْتَأْنَفَ فَقَالَ {وَالَّذِينَ كَفَرُوا يَتَمَتَّعُونَ وَيَأْكُلُونَ كَمَا تَأْكُلُ الْأَنْعَامُ وَالنَّارُ مَثْوًى لَهُمْ} فَلَوْ وَصَلَهَا وَاصِلٌ وَلَمْ يَقْطَعْهَا بِاسْتِثْنَاءٍ فَقَالَ {وَالَّذِينَ كَفَرُوا} لَكَانَ قَدْ وَصَفَهُمْ بِدُخُولِ الْجَنَّاتِ مَعَ الَّذِينَ آمَنُوا.

Wa-ka-dhālika qawluhu {ʾinna Allāha yudkhilu alladhīna ʾāmanū wa-ʿamilū al-ṣāliḥāti jannātin tajrī min taḥtihā al-ʾanhāru} thumma al-kalāmu li-tamāmi al-maʿnā li-thawābi alladhīna ʾāmanū, thumma istaʾnafa fa-qāla {wa-alladhīna kafarū yatamattaʿūna wa-yaʾkulūna ka-mā taʾkulu al-ʾanʿāmu wa-al-nāru mathwan lahum} fa-law waṣalahā wāṣilun wa-lam yaqṭaʿhā bi-istithnāʾin fa-qāla {wa-alladhīna kafarū} la-kāna qad waṣafahum bi-dukhūli al-jannāti maʿa alladhīna ʾāmanū.

Likewise His words: ‘God admits those who believe and do good deeds into gardens beneath which rivers flow.’ Then comes ‘the discourse for completing the meaning concerning the believers’ reward’ [the printed phrase is incomplete]. He then begins anew: ‘Those who disbelieve enjoy themselves and eat as cattle eat, and the Fire is their dwelling.’ If a reader connected it by saying ‘and those who disbelieve’ without separating it by an exception, he would have described them as entering the gardens with the believers.

وَكَذَلِكَ {يَا نُوحُ اهْبِطْ بِسَلَامٍ مِنَّا وَبَرَكَاتٍ عَلَيْكَ وَعَلَى أُمَمٍ مِمَّنْ مَعَكَ} فَتَمَّ الْكَلَامُ بِتَمَامِ الْمَعْنَى بِإِيجَازِ اللَّهِ لِنُوحٍ وَمَنْ مَعَهُ الْبَرَكَاتِ وَالسَّلَامَ، ثُمَّ اسْتَأْنَفَ الْأُمَمَ مِنْ بَعْدِهِ بِالْمَتَاعِ وَالْعَذَابِ وَلَمْ يَصِلِ الْكَلَامَ فَيَشْتَرِكَ الْأُمَمُ بَعْدَهُ فِي السَّلَامِ وَالْبَرَكَاتِ.

Wa-ka-dhālika {yā Nūḥu ihbiṭ bi-salāmin minnā wa-barakātin ʿalayka wa-ʿalā ʾumamin mimman maʿaka} fa-tamma al-kalāmu bi-tamāmi al-maʿnā bi-ʾījāzi Allāhi li-Nūḥin wa-man maʿahu al-barakāti wa-al-salāma, thumma istaʾnafa al-ʾumama min baʿdihi bi-al-matāʿi wa-al-ʿadhābi wa-lam yaṣili al-kalāma fa-yashtarika al-ʾumamu baʿdahu fī al-salāmi wa-al-barakāti.

Likewise, ‘Noah, descend with peace from Us and blessings upon you and upon communities from those with you.’ The statement ends with its completed meaning, as God concisely declares blessings and peace for Noah and those with him. He then begins a separate statement about later communities, with enjoyment and punishment, rather than connecting the discourse so that the later communities would share in that peace and those blessings.

Source pages 500–501

وَكَذَلِكَ {إِنَّ مَثَلَ عِيسَى عِنْدَ اللَّهِ كَمَثَلِ آدَمَ} إِلَى قَوْلِهِ {ثُمَّ قَالَ لَهُ كُنْ فَيَكُونُ} ثُمَّ قَطَعَ وَاسْتَأْنَفَ فَقَالَ {الْحَقُّ مِنْ رَبِّكَ} مُسْتَأْنِفًا فَوَقَعَ الْحَقُّ مُسْتَأْنَفًا.

Wa-ka-dhālika {ʾinna mathala ʿĪsā ʿinda Allāhi ka-mathali ʾĀdama} ʾilā qawlihi {thumma qāla lahu kun fa-yakūnu} thumma qaṭaʿa wa-istaʾnafa fa-qāla {al-ḥaqqu min rabbika} mustaʾnifan fa-waqaʿa al-ḥaqqu mustaʾnafan.

Likewise, ‘In God’s sight, Jesus is like Adam,’ through to ‘Then He said to him, “Be,” and he is.’ He then ends that statement and begins anew: ‘The truth is from your Lord.’ Thus ‘the truth’ opens a new statement.

Source page 501

وَكَذَلِكَ {فَرِيقًا هَدَى وَفَرِيقًا حَقَّ عَلَيْهِمُ الضَّلَالَةُ} وَالْمُبْتَدَأُ فِي أَكْثَرِ الْأَخْبَارِ مَرْفُوعٌ وَلَكِنَّ هَذَا الْمَوْضِعَ نَصَبَ الثَّانِيَ الْمَقْطُوعَ مِنَ الْأَوَّلِ فَجَعَلَهُمَا جَمِيعًا فِي مَعْنَى الْمَفْعُولِ بِهِمَا يُخَالِفُ بَيْنَ مَعْنَاهُمَا، ثُمَّ اتَّبَعَ آخِرَ الْفَرِيقَيْنِ بِمَا حَقَّ عَلَيْهِمْ مِنَ الضَّلَالَةِ بِخِلَافِ الْفِرْقَةِ الْأُولَى الَّتِي هَدَاهَا، فَقَالَ {فَرِيقًا هَدَى} ثُمَّ اسْتَأْنَفَ فَقَالَ {وَفَرِيقًا حَقَّ عَلَيْهِمُ الضَّلَالَةُ}.

Wa-ka-dhālika {farīqan hadā wa-farīqan ḥaqqa ʿalayhimu al-ḍalālatu} wa-al-mubtadaʾu fī ʾakthari al-ʾakhbāri marfūʿun wa-lākinna hādhā al-mawḍiʿa naṣaba al-thāniya al-maqṭūʿa mina al-ʾawwali fa-jaʿalahumā jamīʿan fī maʿnā al-mafʿūli bihimā yukhālifu bayna maʿnāhumā, thumma ittabaʿa ʾākhira al-farīqayni bimā ḥaqqa ʿalayhim mina al-ḍalālati bi-khilāfi al-firqati al-ʾūlā allatī hadāhā, fa-qāla {farīqan hadā} thumma istaʾnafa fa-qāla {wa-farīqan ḥaqqa ʿalayhimu al-ḍalālatu}.

Likewise, ‘One group He guided, while another group had error established against them.’ The subject of a new statement is usually nominative, but here the second term, separated from the first, is accusative. Both are treated as objects, although their meanings differ. He follows the latter group with the error established against them, in contrast to the first group, which He guided. He says ‘One group He guided,’ then begins anew: ‘while another group had error established against them.’

وَقَوْلُهُ {مَنْ بَعَثَنَا مِنْ مَرْقَدِنَا} فَقَطَعَ ثُمَّ اسْتَأْنَفَ {هَذَا مَا وَعَدَ الرَّحْمَٰنُ} قَالَتِ الْمَلَائِكَةُ: هَذَا مَا وَعَدَ الرَّحْمَٰنُ.

Wa-qawluhu {man baʿathanā min marqadinā} fa-qaṭaʿa thumma istaʾnafa {hādhā mā waʿada al-raḥmānu} qālati al-malāʾikatu: hādhā mā waʿada al-raḥmānu.

And His words, ‘Who has raised us from our resting place?’ He ends this and begins anew: ‘This is what the All-Merciful promised.’ The angels said: ‘This is what the All-Merciful promised.’

وَقَوْلُهُ {إِنَّ الْمُلُوكَ إِذَا دَخَلُوا قَرْيَةً أَفْسَدُوهَا وَجَعَلُوا أَعِزَّةَ أَهْلِهَا أَذِلَّةً} فَقَطَعَ ثُمَّ قَالَ {وَكَذَلِكَ يَفْعَلُونَ}.

Wa-qawluhu {ʾinna al-mulūka ʾidhā dakhalū qaryatan ʾafsadūhā wa-jaʿalū ʾaʿizzata ʾahlihā ʾadhillatan} fa-qaṭaʿa thumma qāla {wa-ka-dhālika yafʿalūna}.

And His words, ‘When kings enter a town, they ruin it and reduce its honored people to humiliation.’ He ends that statement, then says, ‘And so they do.’

Source page 502

وَقَوْلُهُ {قُلْ لَا تُقْسِمُوا}: لَا تَحْلِفُوا، ثُمَّ ابْتَدَأَ فَقَالَ {طَاعَةٌ مَعْرُوفَةٌ} مَعْنَاهُ أَوْ طَاعَةٌ مَعْرُوفَةٌ.

Wa-qawluhu {qul lā tuqsimū}: lā taḥlifū, thumma ibtadaʾa fa-qāla {ṭāʿatun maʿrūfatun} maʿnāhu ʾaw ṭāʿatun maʿrūfatun.

And His words, ‘Say: Do not swear,’ meaning do not take oaths. Then He begins anew: ‘Recognized obedience.’ Its meaning is ‘or recognized obedience’ [the printed gloss is compressed].

وَقَوْلُهُ {فَإِنَّهُ يَحْمِلُ يَوْمَ الْقِيَامَةِ وِزْرًا خَالِدِينَ فِيهِ وَسَاءَ لَهُمْ يَوْمَ الْقِيَامَةِ حِمْلًا} مَعْنَاهُ وَسَاءَ ذَلِكَ الْوِزْرُ يَوْمَ الْقِيَامَةِ حِمْلًا.

Wa-qawluhu {fa-ʾinnahu yaḥmilu yawma al-qiyāmati wizran khālidīna fīhi wa-sāʾa lahum yawma al-qiyāmati ḥimlan} maʿnāhu wa-sāʾa dhālika al-wizru yawma al-qiyāmati ḥimlan.

And His words, ‘He will bear a burden on the Day of Resurrection, remaining in it forever; how evil a load for them on the Day of Resurrection!’ The meaning is: that burden will be an evil load on the Day of Resurrection.

وَالْمُفَصَّلُ الَّذِي ابْتَدَأَهُ بِاسْتِئْنَافِ مَا بَعْدَهُ بِتَمَامِ الْكَلَامِ، وَلَوْ لَمْ يَصِلْهُ بِكَلَامٍ ثَانٍ فَلَيْسَ مَفْصُولًا بِالْأَوَّلِ، فَالْمُفَصَّلُ لَا يَخْلُو مِنْ أَنْ يُوصَلَ بِكَلَامٍ مُسْتَأْنَفٍ إِلَّا أَنَّهُ لَا يُوصَلُ بِالْأَوَّلِ وَإِنَّمَا يُوصَلُ بِالثَّالِثِ، وَكَذَلِكَ قَوْلُهُ {مَا الْمَسِيحُ بْنُ مَرْيَمَ إِلَّا رَسُولٌ قَدْ خَلَتْ مِنْ قَبْلِهِ الرُّسُلُ}.

Wa-al-mufaṣṣalu alladhī ibtadaʾahu bi-istiʾnāfi mā baʿdahu bi-tamāmi al-kalāmi, wa-law lam yaṣilhu bi-kalāmin thānin fa-laysa mafṣūlan bi-al-ʾawwali, fa-al-mufaṣṣalu lā yakhlū min ʾan yūṣala bi-kalāmin mustaʾnafin ʾillā ʾannahu lā yūṣalu bi-al-ʾawwali wa-ʾinnamā yūṣalu bi-al-thālithi, wa-ka-dhālika qawluhu {mā al-Masīḥu bnu Maryama ʾillā rasūlun qad khalat min qablihi al-rusulu}.

Separated discourse is what He begins by making what follows a fresh statement once the preceding speech is complete. If He did not connect it to a second statement, it would not be separated by the first. Separated discourse must be connected to a fresh statement, except that it is not connected to the first but to the third [the surviving explanation is difficult and incomplete]. Likewise His words, ‘The Messiah, son of Mary, is only a messenger; messengers passed away before him.’

(هُوَ آخِرُ الْكِتَابِ)

(Huwa ʾākhiru al-kitābi)

(This is the end of the book) [printed terminal marker; the original ending is missing]